Local church history began first in Canada in this province, owing to the coming of Alexander Crawford in the year 1815, though at Lot 18 a group had organized in 18 10. Eleven groups are chronicled in the first two periods and a twelfth in this century. These pioneer stories in this and the following provinces are among our real origins and history.

      Pioneer Period: Cross Roads (Lot 48), New Glasgow, Montague, South Lake (E. Point), Tryon, Summerside.

      Middle Period: Breadalbane, Fredericton, Greenmount, Charlottetown, Murray Harbour.

      Twentieth century: Murray River. [283]

      Here is a place with long and loving memories for Island folk, and early disciples in any province may share the feeling. James McCallum, who was clerk and historian in 1925, when the compiler visited Cross Roads at a convention, gave him some interesting threads of history, all too few, for the over-a-century story has not been made available (Canadian Disciple, September, 1925). The main points, as usual, centre around key persons who were active. Back in 1810, John R. Stewart organized here a "little church" of but three or four members. Of their number, Bella Campbell and John R. Stewart came from Scotland, where Mr. Stewart had received baptism from the Haldanes. Previous to this small beginning a number had met in homes for worship and teaching. These are named as Donald McGregor, Duncan Kennedy, and Donald Stewart. In the year 1815, the little church was greatly strengthened by the coming of Alexander Crawford, an educated man and consecrated preacher, who was the first on the Island to baptize by immersion in the name of the Lord. Crawford came from Yarmouth, N.S., where he had been since his emigration from Scotland in 1811. He labored under the divine call to preach the gospel to the needy. He undoubtedly was baptized by the Haldanes in Scotland. His association with these and other Independents led him from the errors of established religion in the old land. The names of Crawford's first immersed converts are (from a fresh source) John Stewart, Duncan Kennedy, Donald McGregor, apparently the original group leaders. Crawford preached two years at Lot 48, and afterwards, in the year 1820, returned to it and remained six years. He added considerable to its membership and took upon himself the care of several other churches he established. Services here were held in a log building, put up in 1813; but in 1838 this was reconstructed and served until a further building was erected in 1925. The convention of All-Canada in 1925 was practically a re-dedication.

      Alexander Crawford died at the early age of forty-two, much lamented. He preached also at Three Rivers (Montague), East Point, Bedeque, Tryon, Belfast and other points. He established congregations of immersed believers in some of these. (See Biographies).

      Another, and perhaps stronger name, comes into the Lot 48 Island story--that of a missionary of the Church of England, by name of John Knox. He was a graduate of Edinburgh University, according to W. W. Eaton, who visited him in 1847 (The Christian, December, 1847, page 188). He was doctor of laws, of medicine, and of divinity; and so is always [284] known as Dr. John Knox. He came to Lot 48 in 1842, from Albany, N.Y., according to local historian, James McCallum. His introduction to this ministry began by his yielding to a new conviction as to his duty regarding Christian baptism, and he fulfilled this duty by the aid of Benjamin Scott, a Baptist preacher (R. W. Stevenson, Churches of Christ, by John T. Brown). He, too, was a church founder and itinerant preacher. Many of his journeys were performed on foot. His whole labors for the Island lasted some forty years, and Lot 48 became a centre for the New Testament teaching. Lot 48 is close to Charlottetown, and Dr. Knox helped there. An estimate of his gifts and ability may be realized by the facts about his life printed in Biographies, Chapter 10. His influence and upbuilding of the cause were very great. The year 1847 (The Christian, December, 1847) reveals W. W. Eaton crediting Lot 48 with a membership of 120 or 130 persons. The termination of the ministry of Dr. Knox is not recorded, but he was occasionally a preacher up to the time of his death, in November, 1892. After that his work was carried on by local men, just as it bad been. Early leaders recorded by James McCallum, were elders Stephen and Robert Rovyer, and Robert Stewart, who served as preacher when no others were present. In 1846, Dr. Knox won the sincere respect of W. W. Eaton on the occasion of a memorable visit, (The Christian, January, 1847). Benjamin Franklin, from the U.S.A. brotherhood, often preached on the Island, as he did in Ontario in the middle 'seventies.' During the American Civil War a brother Jansen was preacher, and Z. T. Sweeney, B. B. Tyler, and T. B. Knowles (men of distinction) held meetings there. In 1925, R. Lindsay, a Baptist preacher served, the deacons being Franklin Bovyer, Alexander Kennedy, Caldwell Wood, and James McCallum. Prior to this convention a marble tablet had been erected on the walls of this old Disciple shrine, commemorating some leader, but his name became lost to the scribe. Preaching for this congregation (now much reduced) comes through Baptist agency.

      Clerk McCallum also records that the leaders originated from the Seceder Presbyterians and were first known as Free Baptists.¹ They later were known as "Christians", with the New Testament as their creed. They regularly observed the Lord's Supper every week. The question who should partake was left to the individual, with the scriptural warning "examine himself". There does not seem to be any original evidence that the founder was a Scotch Baptist, as was the case in New Glasgow, P.E.I., [285] and at least six other points in Canada. However, as the name "Disciples of Christ" was not used with authority until 1830 (Millennial Harbinger, August, 1830, p. 373), this places Lot 48 (Cross Roads) in the very front rank of early churches, such as River John, N.S. and certain other "Upper Canada" (Ontario) churches. In 1925, C. E. Armstrong stated that in the present scene (though re-constructed according to modern ends), where such consecrated Christian energy had labored for the gospel in the past, he felt as if he were on holy ground. And the Disciples have never been known to have too much of this sentiment. They should cherish it.

      As an introduction we cannot learn a more interesting thing than the beginnings written by J. B. Dickieson for this work, in May, 1939. Mr. Dickieson states that it is the substance of his father's story many years ago.

      "In the year 1820 a group of young people, in Paisley Scotland, heard about the wonderful possibilities of Canada and decided to seek their future home on Prince Edward Island. So they bade farewell to Paisley and embarked on a sailing vessel. The passage, on account of adverse winds and stormy weather, took many more weeks than they anticipated. They passed the hours in many different ways, but every morning they had worship led by a young man of sterling character, with great intellect and vision, a weaver by trade. His name was John Stevenson. Many times during the voyage he cheered those who became down-hearted and homesick by his kindly and humorous words, until they dropped anchor outside of Rustico Harbor.

      "There they left the vessel, took a boat and rowed up the river until they came to a place now known as Stevenson's Cove. They landed, and under the branches of a large birch tree, they all got down on their knees and thanked God for their safe arrival. After that they ate their first meal on P.E.I."

      Such an entry upon Canada's most easterly contact with the Atlantic and full of romantic sidelights, with its strong likeness to earlier Pilgrim Father landings in New England, could not fail to bring with it a temper and consecration that would work reformation in the new country; and such, progressively, was the case. The human impulse of that landing at Rustico was a love of religious liberty. From another source it is stated that this group of silk-weavers stayed at Rustico for about three years, and then removed to New Glasgow, on the river Clyde. Adjustment for these [286] people, unused to such a life, would be by steps, some of them perhaps not easy. But the habit of weekly assembling for religious instruction, and the weekly communion, at the Stevenson home, or some other, became the real thing, and John Stevenson's teaching was the inspiration. We are told that he was a deacon in the Scotch Baptist church at Paisley, Scotland, and that would mean that he was a well-chosen man. Another source tells us that he was first designed for the Presbyterian ministry in Scotland, but that his sense of the Biblical values of some teachings presented to him, made him decide to decline such a career, contrary to his father's desire. He then took up the work of weaving. In time he became attached to the Scotch Baptists in Paisley. As a religious leader in Prince Edward Island he presented to his hearers the duty of yielding to the gospel after the manner so plainly set forth in Acts. Soon his son Charles asked for baptism and the father walked seventeen miles to procure one who would administer it by immersion. Failing in this, he was urged by his son to be the baptizer himself, and to this request he yielded. This was a very definite step to take in those days. (R. W. Stevenson is authority for this--Churches of Christ, J. T. Brown page 147). It is several years before this, we are told, that Alexander Crawford had baptized the first person in the Island. In New Glasgow, Charles Stevenson was the second person to be baptized, and following him, David Orr. With this progress, a house of worship became a necessity, and John Stevenson had one built on a corner of his farm, quite near to the village of New Glasgow. Mr. Dickieson (before quoted) states that this building became inadequate and another one was built on the opposite side of the river. This is said to have been in 1832, from which the church dates its real beginning. John Stevenson's ability as a preacher was recognized by the nearby Cavendish church, because of the many baptisms that occurred. He was asked to accept ordination from the Baptists. He is said to have declined this, probably for the same reason which kept him from the Christian ministry in Scotland. The committee making the request lamented his decision. While bound by conviction to decline, nevertheless he kept the fellowship of his Baptist brethren during his lifetime. He continued to preach his convictions on New Testament teachings, caught from Scotch Baptist forbears, until his death in 1862, at the age of 84. Once he learned that the distinguished Alexander Crawford was but seven miles from his house and he proceeded there, but was disappointed by his having left. Thus, this contact of early pioneers was regrettably lost. [287]

      In The Christian, St. John, N.B. of 1940, is found a letter to the editor by Charles Stevenson, of New Glasgow, who states that their numbers "We meet every Lord's day to break the loaf and remember the poor; the brethren also attend to the duty of exhortation. Our elder in the afternoon preaches the word . . . (our brethren) take this opportunity to express their love by enclosing a two pound note." The editor (W. W. Eaton) remarks on this that these brethren were the first to order and pay for hymn books and to order more. The donation was an 'extra'.

      In the year 1855, Donald Crawford, nephew of Alexander Crawford, and one of the Island's most famed and productive leaders, came to New Glasgow. He settled there and for a period over forty years made it the centre of his life-work of teaching and preaching on the Island and in the Maritime provinces. His work and influence extended over the greater part of Prince Edward Island, and is to be noted particularly at New Glasgow, Charlottetown, Lot 48, East Point, Montague, Summerside, Breadalbane, Tryon, Tignish, which the reader may note in other histories. New Glasgow was his central point; and a fuller record of his monumental labors may be read in Biographies. Donald Crawford organized an educational course for young men preparing for the ministry and taught it in his own home, near New Glasgow (see chapter on Education). As many of his recruits came from that region their names are given here: R. W. Stevenson, G. Nelson Stevenson, A. N. Simpson, E. E. Crawford (all of these preached in Ontario), John Smith, Hammond Smith, Frederick T. O. Norton (who became an outstanding scholar in N.T. Greek), John Simpson, Everett Stevenson, Henry McDonald and Crawford McKay.

      The early membership in this church seems not to be recorded, save as the compiler has found in the Christian Banner, of October, 1855, page 284. "The Disciples in New Glasgow last year numbered 46; since which they have scarcely doubled their number." Other sources state that in 1873 we reach the earliest year of recorded membership, when 153 names were on the roll. The highest number was 210, in 1910. In 1923, 157 names appear. The church grew in strength and in 1892 a fine edifice was dedicated by W. H. Harding, entirely free of debt. It has long been recognized as one of the strongest churches on the Island. Its Bible School has the honor of being the community B. School.

      After Donald Crawford's death other ministers came, somewhat in this order: W. H. Harding, John Simpson (one year), A. N. Simpson, [288] (three years), H. R. Bell, C. A. Hatfield (1914), H. O. Crow (one year); and in 1917, J. W. Hayter began a ministry of four years, with excellent results. In 1921 J. L. Wheeler followed, succeeded by A. P. Hodges, who served nearly four years. G. W. Tyndall came next, and then C. E. Armstrong had a fruitful series of years, and later served as 'pastor at large' for the Island. Later followed W. A. Quigley (1932-8) and I. Cavender, and E. Shaw from 1943 on.

      Here it is fitting to trace a recognition of the great impact which the John Stevenson family was to make upon Island history, both religiously and otherwise. The original John Stevenson of the Atlantic voyage had six sons. Their names are Robert, John, William, Charles, George and Andrew. John was a local preacher at New Glasgow and carried on after his father's death; his grandsons Nelson and Everett have been preachers in Canada and the U.S.A. for years. Rufus W. Stevenson, was son of Robert, and he had a long career as preacher in the Island, Ontario, and in the U.S.A. A bronze tablet honors his memory in Central church, Toronto. Charles became leader at Greenmount, near Tignish. For many years C. L. McKay of Charlottetown, a grandson of Charles, has carried a leadership banner. George was an elder at New Glasgow and a son George has followed in his father's steps. William and Andrew lived in Fredericton but were members at New Glasgow, with their families and the mainstay of the church there (which see). Elder John Stevenson had five daughters: Martha, Mrs. George Bagnall, New Zealand; Jane, Mrs. Wm. Bagnall (Richard's mother, New Glasgow); Margaret, Mrs. Houston, New Glasgow; Catherine, Mrs. James Dickieson, New Glasgow; Agnes, Mrs. Samuel Worth, Worchester, Mass.

      Mrs. George Bagnall emigrated to New Zealand and the Bagnall family rank with the pioneers of the church there. The Houston family have been prominent in Island church life, and in the U.S.A. The Dickieson family of six sons and four daughters have figured largely in church life here. Mrs. Richard Bagnall has a place in the record, as have also the families named Nesbet (John Stevenson's wife's name), Wyand, McDonald, Ling, McKay, Seaman and others. (Other Stevenson descendents are to be noted elsewhere.)

      It seems important to record that this early Scotch Baptist church in time (when unknown) abandoned the purely local idea of its founder and grew into the wider fellowship and service which the world-vision of Christ includes. It has long supported organized provincial and foreign [289] mission agencies. Like others, its W.M.S. carries 'perhaps the main load and provides contact. Ruth Dickieson, in 1944, the local leader was then also president of the Island W.M.S. Mrs. R. Bagnall and Mrs. Chas. Dickieson gave earlier leadership. There must be many other things worthy of record, of valiant service and continuing loyalty. These must have resided in the personnel of leaders whose names are available to the writer, such as the officers (elder or deacon) recorded: the Stevensons already mentioned, Charles Dickieson, Brenton Dickieson, Allan Wyand, Edison Rollings, Edon McKay, Howard Ling, Ernest Houston, and doubtless others. A Young People's organization has existed for many years and the young people have made their contribution in camp and conference. At present Trail Rangers and Explorers flourish. Present elders (1943) are Geo. H. Stevenson, and J. B. Dickieson and they have given outstanding service. The latter was a delegate to the All-Canada Conference. W. H. Stevenson (elder), C. L. MacKay (for years Convention president) and J. Harry Williams, all of Charlottetown, are part of New Glasgow's contribution to the P.E.I. churches. We conclude a too brief record with the note that the church gave, in 1943, $110. to the Emergency Million effort of the Brotherhood.

      At a point in the Brudenell section of King's, about the year 1812, Alexander Crawford (See Biographies) began to preach to the Perthshire farmers who pioneered in that new country. He was the first Baptist preacher on the Island. In Brudenell he established one of his congregations of immersed believers on a scriptural basis which, in his view, eliminated all denominational names or associations, and which later led to the principles enunciated by Thomas and Alexander Campbell and others in Virginia and Kentucky. Thus, in point of time, this was the first church or group (a precursor) of the later Church of Christ (Disciples) to be formed in Canada. A church home was erected and its designation was, according to Island custom then, "Baptist", which covered all groups whether in the Baptist Association or not. Crawford always held aloof from the Association as then composed, and it was not until after his death that some of his groups joined the Baptist body. The early pioneer church workers were named Dewars, Campbells, MacLarens, Cordons, Stewarts, and so on. A prominent leader in Brudenell was Wm. MacLaren, a son of an Anglican named James MacLaren, who had migrated there in 1803 and built a small church on an island in the Brudenell river. There, on Sundays, he read the [290] Church of England ritual. His son joined the Baptists and became the leading elder in the church. He was in the habit of immersing candidates in a brook nearby, and a Presbyterian school teacher, named John Shaw, witnessed a baptism and was struck with its agreement with scripture and was himself later baptized. In time he became the preacher of the congregation, continuing in that capacity for some years. He is said to have had much to commend him for character and ability. The congregation became divided over a matter of discipline, a matter always very strict in these early churches. Two groups met in the same house on alternate Sundays: their house being destroyed by fire, two others were built and a great opportunity to display the desirable trait of Christian unity was lost. The entrance into the Island of Dr. John Knox in 1842 as a spiritual leader brought him to Brudenell, and he became the successor of John Shaw. Dr. Knox 's great abilities as scholar and preacher are dealt with in chapter 10. In Three Rivers (now the name of the place) he demonstrated with great power a truth which seems in this day no curiosity: that is, that the sinner has ability to accept the offer of salvation laid down in scripture and by compliance with the same is able to receive assurance of acceptance, altogether independent of dreams, visions and mental impressions, then favored by the prevailing type of theology. In Knox's treatment the doctrine of predestination disappeared in the light of Romans, 9th chapter. He maintained this at Cross Roads, and at other points as well as Three Rivers, where a minority left the church and the majority became a "Church of Christ". The congregation had the benefit of his teaching for many years and his character and preaching must have left many traces in the community. In December, 1849, W. W. Eaton reckoned that there was a membership of 120 souls (St. John, The Christian). The leading families of the church at this time were the Stewarts, Dewars, MacLarens, McDonalds, Campbells, Robertsons, McFarlines. An old-time elder was Robert Dewar, 93, who had been able efficiently to carry services in the absence of preacher. He stood very high in esteem. His son, Peter A. Dewar, succeeded him. Another outstanding elder was John MacNeill; and his son, John H. MacNeill, became a distinguished preacher in the U.S.A. amongst the Disciples of Christ: he was deceased on January 10, 1944. Other elders followed who were able "to feed the flock", among whom were Alexander Campbell, Hugh Campbell, Peter A. Campbell. (These records are from certain reliable memories and not from books.) [291]

      The Montague church took a great step when, in 1876, it built a splendid church in a time of depressed prices, costing $6,000. Its basement was unfinished until the winter of 1880. The building committee were Jos. D. Campbell, Robert Dewar (of New Perth), Duncan McDonald, Dr. J. E. Robertson, M.P., (although not a member) and James MacLaren. Dr. Knox preached the first sermon in it but he was soon to retire from public ministry. Rufus W. Stevenson, an Island son, educated at Bethany, Va., succeeded, and enjoyed the favor of his congregation for some years. On account of the health of Mrs. Stevenson he removed to St. Thomas, Ontario and served there, and later in the capital cities of Charlottetown, P.E.I., St. John, N.B., Mankato, Minni., Syracuse, N.Y., Troy, N.Y., St. Clarens Ave. (Central) Toronto, Grand Valley, Ont., Western mission, and returning to Montague in July, 1926 for its jubilee occasion, preaching his last sermon then at the end of forty-seven years of service. His death occurred on 12 November, 1926. To the knowledge of the writer he made a great contribution to the cause in the points named, and in some others in the U.S.A. He evangelized widely in Ontario and was recognized for his gifts in speaking. This too brief record seems to fit in his native Island home, and his first pastorate.

      The Island rejoices in the record of several great scholars. First among them, is the name of Jacob G. Schurman, who on occasion used to preach at Montague. His attainments took him to Cornell University, as its principal, and later to Germany as Ambassador from the U.S.A. (His brother, Maynard F. Schurman, has long been a great factor in Summerside.) F. T. O. Norton became a preacher; in time was dean of an American college; later he occupied a chair in Crozer Theological Seminary, where he produced a scholarly work on the history of Christianity.

      Montague has had a long history and consequently periods where neither progress nor undisturbed service prevailed as may happen. The writer is informed that loyal local people, possessing substantial virtues, enabled it to withstand what might have been wreckage elsewhere. It is impossible to give a complete record of its leadership, nor to indicate the length of service of many ministers who served. The following list is offered, secured from The Christian. They are somewhat in the order of time: O. B. Emery, 1884, Carrol Ghent, E. C. Ford, J. A. Flagetter, G. N. Stevenson, John Lord, George Weaver, W. R. Motley, 1904, F. J. M. Appleman, C. E. Armstrong, M. Watterworth, W. L. Outhouse, and Paul Richardson, who has ministered since 1944. Of the list it is pertinent to note that [292] C. E. Armstrong served here nine years, and in December, 1925, resigned to undertake the larger work of 'pastor-at-large for the Island'. This was an attempt to give some pastoral oversight to a number of churches then lacking ministers. In recent years the membership has declined. In 1924, at Charlottetown, the provincial record revealed that in 1878, there were 100 members, and that a maximum was attained in 1915, when there were 226. In 1927, it is noted by Year Book the membership was 190, Bible school 80, raised for all purposes $2,121; gifts to provincial society, $290; to United Society $12.55. In 1920, the local missionary society is credited with $41.00. True missionary spirit was shown in Montague during the ministry of C. E. Armstrong when he also gave preaching service to Murray Harbour and Murray River. Some faithful men have given service to their church as officers and the first name that rises is that of Egerton S. Norton, who came west to the organization of the All-Canada Movement in 1922 and became its first representative for P.E.I. He was secretary-treasurer for 40 years and his name stands for public regard and high service. Present elders are Wilfrid MacDonald and R. W. Beck; the church clerk, Ivan McDonald. In April, 1940, in Canadian Disciple a revival is reported under the leadership of pastor W. L. Outhouse and Donald Stockford, with 16 baptisms. In the same journal, April, 1944, Mrs. Henry MacLaren reports the Women's Missionary Society has broadened out to include all members of the church and that it is proving valuable interest, attendance and finances. She concludes: "Pray for us that we may be worthy laborers for the Lord in this part of his vineyard", which is a commendable and hopeful spirit for Montague's long record to emulate.

      This old church is situated near-East Point, which is the eastern tip of the Island, and by "East Point" it was known in early days when Baptists and "Christian" worshipped together. Its earliest history is clothed in the tradition that the first meetings were held in a barn, near the Lake (an Atlantic inlet) on the same farm on which the present building stands. The time is said to have been 1840. A building was erected at South Lake Cross roads, which came to be known as South Lake chapel. Dr. Knox dedicated in 1846. He was the stalwart preacher from Cross Roads (Lot 48) and it was the most easterly charge on his circuit, which he conducted for many years. There was a membership of 80 (The Christian, December, 1847) all a part of his charge of over 300 souls on the Island. The church met regularly, with or without a preacher. Peter Stewart, a licensed preacher, or [293] elder John MacDonald, conducted the worship and presided at the Lord's supper. Elisha Baker and Samuel Hooper were deacons and were also capable of conducting meetings. Later on they were often visited by Donald Crawford, and Hiram Wallace, of West Gore, N.S. In the early seventies the church under arrangement with the Montague congregation, secured the services of E. C. Ford; and he was followed by a brother from the U.S.A. named J. A. Falgetter. Following him was Rufus W. Stevenson from New Glasgow, then at quite an early stage in his long career. Apparently the church prospered and grew to its highest point of spirituality (a not unfamiliar phenomenon) according to the scribe of the congregation. "The people had a mind to work" and with great liberality and unanimity they gave time, money and material with which to erect a new church building which was said to have cost $1,600, but which would be more costly today. A very fine wooden building was the result, and to be a "gem of beauty and neatness." The members of the building committee were John A. Morrow, Theo. McDonald, John McDonald, Jr., Oliver Stewart, Wm. Morrow, James Ching, Donald Stewart. These men all gave large amounts. Catherine F. Morrow raised funds to provide a fine communion set. All this with but twenty-five heads of families in it. At this time Carroll Ghent, from the States, was preacher. However, Dr. Knox was got to dedicate the building, as he had dedicated the first one on the same site some 38 years previous. In fact, I am advised that the building was occasioned by the not infrequent experience in a church of a division over the doctrines that Dr. Knox inculcated, leading toward or supporting the position of the Campbells, known as the Restoration. The church was still East Point then and the dedication was on 19 October, 1884, the sermon topic being on "The True Foundation", according to The Christian of December, 1884. Following this there was co-operation for a year with Montague, O. B. Emery giving one-third of his time, mostly in the summer when the distress of winter travel was avoided.

      Even in bad weather the church (when without a preacher) was served by Theophilus McDonald. Fred Rose, who contributes these facts, states that one of his earliest recollections is that of seeing Bro. McDonald navigate his "tall red horse and box sleigh (which the children called 'the ark') through the trackless snowy roads to conduct a morning worship hour at church." Another example of faithfulness was that of Mr. and Mrs. Peter Ching (who had a large family of small children) who drove nine miles to church', and back nine, weather permitting. "They arranged [294] their Saturday work so as to save energy for the trip." Others who were nearer the church were faithful. The church continued in its work until the year 1915, when it was found desirable to unite with the Baptist church at Kingsboro, under the direction of a joint-committee of three from each church. This required that all measures entered into by the committee were to receive the approval of each church. The union is said to work satisfactorily (which points a moral towards some so-called similar unions that have resulted in a division). Each congregation has a meeting every second Sunday. But, while the church is stronger financially it seems to lack the former spirit of self-sacrifice that characterized its founders (a phenomenon even more widely common than almost any other fact in church life). The list of charter members is long, fifty-six persons, of which the family names are Anderson (9), Baker (3), Cameron (4), Morrow (6), Morgan (3), McDonald (6), Rose (7), Stewart (16), Young (2). These chronicles are too brief, and it is evident that this early church fostered a true spirit of devotion to its Lord, just as others have done in Canada within a radius of three or four thousand miles from this witness down by the Atlantic tides. This is another evidence perhaps of the 'salt' that has helped to give the Island and Canada something of its religious character (Matt. 5:13). It has often been the seat of a convention, the last being in August, 1944. Not only is the church's tower a high point for navigators, but nearby is a modern electric station, with a powerful 'beam' for the guidance of ships. These modern additions seem a comment only upon spiritual witness of this early church by the Atlantic.

      This rural church in Queens was relatively near New Glasgow, where the renowned Donald Crawford, pioneer preacher, lived. It is of interest on that account, because it was among the first on his list in 1856 when he came to the Island. He may have founded it and I have read, I believe, that at one time it was his home. The church never grew much in numbers and in April, 1892, it was designated as a "little band" struggling to maintain a witness by the weekly meeting at the Lord's table. At that time it was somewhat in co-operation with Summerside and Tignish (now Greenmount), where W. H. Harding ministered for some years. John Lord was a long-time elder of the group; who had been baptized in 1872 by H. T. Morrison (another of the Island's great lights). The church was organized after his baptism, but when is unknown. In August, 1894, they were still without a preacher but had raised $25 for foreign missions and were [295] known to take offerings to send the gospel to American Indians. H. E. Cooke visited them twice in 1896 and preached to their comfort. This completes their story, and it is not an ignoble one.

      Summerside is an important county seat of around 7000 population, situated on Northumberland Strait, which separates the Island from New Brunswick. Until recent years it was the point where Island ferries docked. Its Christian Church is the first and oldest Protestant church in the town. Apparently the Disciples in the Maritimes moved toward the towns earlier than occurred in Ontario. The renowned Donald Crawford (nephew of Alexander Crawford) founded the church on September 1, 1858. This occurred in the home of Benjamin Schurman, of North St. Eleanors. John Crawford, (brother to Donald) was appointed elder: the deacons were Benjamin Schurman, Samuel Rodd, Richard Murray. The charter members were Mr. and Mrs. Donald Crawford, John Crawford, Mrs. Patrick Brown (nee Mary Crawford), a second sister of Donald Crawford--Mrs. Andrew Stevenson, Benjamin Schurman, Mrs. Alex. Crawford (widow of Alexander C.), Ada J. Schurman (later Mrs. Thos. Beattie), John F. Baker, Mrs. Baker, Richard Murray and Mrs. Murray, Mrs. George McKay, Samuel Rodd, Montague Baker. (Mrs. Thos. Beattie was the last of these founders to pass beyond, on October 4, 1924, in her 89th year.) Services were begun in Brown's hall (First and Central Streets) and it was used for two years. The elders conducted the services in the absence of a minister. Donald Crawford was a strong support for at least twenty years. A church building was later erected on Central St., but was burnt in 1906. Its records show that from the time of organization until March 11, 1891, "the church worked through many trials and much opposition." Membership then was 113. The only ministry enjoyed during this period was that of Thos. H. Capp, (of Melbourne, Australia) who was a graduate of Lexington, Ky., and Bethany, Va. About the year 1904 a parsonage was added. Donald Crawford divided his time with New Glasgow. Dr. John Knox, pioneer convert to the Church of Christ position, is said often to have preached. (Of this impressive character see Biographies, chapter 10). In Crawford's time there was much opposition to the teachings of the Disciples. R. W. Stevenson writes (in "Churches of Christ" by J. T. Brown) that there was a newspaper controversy between elder Crawford and Isaac Murray, a Presbyterian preacher, which resulted in wide-spread knowledge of Disciple positions. Later the church's own acknowledgment regarding [296] elder Crawford was expressed thus: "The church owes much in the providence of God to Bro. Donald Crawford, who worked faithfully to keep the church together and from time to time succeeded in adding to its membership." On Feb. 3, 1904, the church, by resolution accepted its incorporation under Act of Parliament: Geo. Cannon and Major Linkletter were movers. First meeting after incorporation was on June 29, 1904. A note from the annual report of June 30, 1925, records that "a study of the early records convinces us that the brethren and sisters lived very closely to the New Testament pattern, being possessed of such spiritual qualities as were necessary to carry on the Lord's work, independent of a regular minister, who was really more of a luxury than a necessity in the good old days of the sixties". Here is a recognition of what must have been common in the early days in other places than Summerside. And it seems evident that where this element of what might be called Christian democracy no longer exists, something vital has been lost with it. In 1925 elders Murray, Linkletter and Calbeck were mentioned for serving at the table.

      Summerside was alive to its obligations in the ministerial and missionary aspects of the Christian life, and if it had to fight to keep its young people from leaving the Island, owing to economic and other causes, it sent at least twenty-one of its youth into missionary endeavor or the ministry. At the head of the list is the name of Hugh L. Morrison (father of C. C. Morrison, of the Christian Century, Chicago). A few years later, perhaps the crowning contribution to the world was in the sending forth in 1870, of Archibald McLean, who became veritably an apostle of Christian Missions for the Churches of Christ on this continent, (W. R. Warren wrote his Life). Summerside developed a Bible School about 1862, and in time a mission band for children, young people's work, C.G.I.T. In the ministry of E. E. Davidson, in 1909 a Christian Women's Missionary Society was organized, in affiliation with the United Society. Its first president was Mrs. M. F. Schurman, secretary, Mrs. Creelman McArthur, treasurer, Mrs. John S. Ramey. Mattie Pounds was the visiting organizer, and the records also show visits from some other U.S. leaders, such as Mrs. M. R. Ford (1916), "Mother Ross" (1918), Mrs. J. D. Sterns, Mrs. M. A. Baughman, Mrs. Ora L. Shepherd (1933), Dr. W. E. Macklin (1930), Walter G. Menzies (1935), W. R. Warren (1921), as well as many prominent Canadian leaders. Surely the fruitlessness of Summerside in sending so many forth, reflects favorably on the spirit of the early pioneers, some of whom have been mentioned. Summerside has had a share of large, or very [297] profitable, evangelistic meetings; and three are specially mentioned, those by O. E. Hamilton, Robert Whiston, and A. J. McLeod. If membership was not created by spasmodic effort, it seems to argue a deep underlying purpose in the home church leaders and members.

      In assessing the development of Summerside it is important to recognize that it arose amidst a comparatively small population which had a tendency to migrate, owing to economic influences. In 1943, the membership is reported as 50 residents, with sixteen families, most of whom live in the country. Nevertheless, it has sent forth many who have contributed to the ongoing of Christian life elsewhere, as in the case of Ottawa, Toronto, and parts of the U.S.A. Many of these were young people and some were highly placed workers in the kingdom, and this aspect is always implicit in spiritual effort and must be thought of when estimating values. One of Summerside's contributions to the States in a distant past was that of a brother of Mr. M. F. Schurman--Jacob Could Schurman, who became president of Cornell University and later U.S. minister to Germany.

      The church has well-kept records and here follow lists of officers. Elders: John Crawford, Sept. 13, 1858; died March 31, 1907; Richard Murray, May, 1875, died August, 1898; James Linkletter, May, 1875, died March 17, 1884; Thomas Beattie, March 25, 189 1; died Feb. 28, 1911; W. H. Harding, March 25, 1891; moved to N. S., 1893; H. E. Cook, Feb. 23, 1896; moved to N.S., May 17, 1898; Wm. F. Reilly, April 19, 1905; died Nov. 16, 1912; A. D. Muray, August 1, 1909; died, 1928; James J. Callbeck, June 24, 1915; still acting; Major Linkletter, June 28, 1917--died, Sept. 27, 1928; Arch'd Linkletter, June 28, 1928; died, Nov. 1935; A. P. Wells, June 28, 1929, still acting; Geo. A. Jeffery, June 22, 1933, still acting.

      Registry of ministers: T. H. Capp, probably 1881 (a baptism recorded in 1882); W. H. Harding, Oct. 2, 1893; H. E. Cook, Oct. 6, 1895 to May 15, 1898; F. W. Harlow, April 15, 1900 to Feb. 22, 1903; A. N. Simpson, Sept. 1, 1903 to Sept. 10, 1904; Thos. H. Bates, June 4, 1905 to Feb. 28, 1907; H. R. Bell, Nov. 15, 1908 to May 8, 1909; E. E. Davidson, June 10, 1909 to Nov. 8, 1909; Chas. A. Hatfield, Aug. 22, 1910 to Dec. 12, 1910; W. H. Harding, June 11, 1911, to June 1, 1912; C. E. Armstrong, June 30, 1912 to Sept. 5, 1915; G. F. Assiter, Sept. 23, 1917 to Sept. 1918; W. H. Harding, May 1, 1919 to May 1, 1922; R. E. Stevens, Nov. 1923 to Oct. 1924; J. W. Hayter, Dec., 1924 to May, 1925; R. L. Morton, Oct., 1925 to May 29, 1927; W. H. Harding, June 12, 1927 to (?); Albert 298 E. Smith, May 18, 1928 to 1930; Barry McLean, June, 1931 to June, 1932; Carl Watterworth, Nov., 1932 to Feb. 1937; G. A. Jeffrey, Feb. 1937 to Sept., 1937; A. B. McDiarmid, Sept, 1937 to May, 1939; Frank Williams, Sept., 1939 to May, 1941, G. A. Jeffery has been supply for morning service to date, April, 1942. Wm. Bilson was called April 4, 1943.

      Church clerks: Catherine G. Beattie, 1891-1894; George A. Jeffery, 1894-1901; A. D. Murray, 1903-1913; W. W. Smith, 1914-1915; Edward Jelly, 1916-1922; Mrs. Sarah B. Schurman, 1923-1927; W. W. Smith, 1927-1933; Miss Nina M. Schurman, 1934-1940 (died); Mrs. Laura Harding, 1941 (still acting).

      Treasurers: A. D. Murray, 1898-1913; Edward Jelly, dates not clear; S. B. Schurman, 1927-1931; Jas. J. Calbeck, 1932 (still acting).

      Trustees: Jas. J. Calbeck, appointed 1905; M. F. Schurman in 1915; M. L. Bradhart in 1928; H. D. Linkletter in 1929 and still acting in 1941. Mrs. M. F. Schurman has been secretary-treasurer 1928 to 1944 and still acting.

      As Donald Crawford, the Island's devoted evangelist, began this work his own signed statement best describes its beginning.

Bradalbane, Oct. 30, 1878.

      This is to certify that two years ago there was manifest anxiety to have preaching in the village and no suitable place, even a schoolhouse, for people to meet in, which led a number of persons to the resolution of building a meeting-house.

      It was begun in June, 1877, and finished, except the seating, in October following. Since then it has been used for preaching and Sunday School. Friends in different places contributed to its erection. There is still a debt of over $200 nearly due, which I have assumed, and by the blessing of God and the assistance of friends I hope to pay at the proper time. Any donations will be thankfully received.

DONALD CRAWFORD, Minister of the Gospel.

      Bradalbane is in central Queens Co., five miles from Fredericton and somewhat farther from New Glasgow, where Donald Crawford made his headquarters in 1855; hence its religious needs would be known to him. It is likely that whilst the building enterprise was being carried on he would be active in teaching and preaching. Harding states that a number of baptisms resulted. While the building was at once put to use for preaching and Sunday School, organization of a congregation was not at once effected (doubtless awaiting development); but this came during the ministry of John Simpson. From The Christian, Feb. 1905, we learn that on Dec. 31, [299] 1904, John Simpson organized a church of 20 persons. I am credibly informed that those first appointed were:

      Trustee: Charles Murray, Jos. Biggar, Frank Hickcox, C. Ham Warren, James Brown. Deacons: Geo. Heartz, Frank Hickcox; Elders: Charles Murray, Joseph Biggar.

      In addition to Donald Crawford, the following ministers have served the church, in most cases in co-operation with New Glasgow, and with Fredericton, since 1927; Ann Simpson, John Simpson, H. R. Bell, A. J. McLeod, C. A. Hatfield (1914), H. O. Crowe, J. W. Hayter (1917-20), G. W. Tyndale, A. P. Hodges (four years), C. E. Armstrong, W. G. Quigley, L. Cavander, Robert E. Shaw (1943-4).

      At present the resident membership of the church is only twelve. However, several members of other Christian churches on the Island have recently moved to Bradalbane and are helping in every way. As there is no pastor on this field (New Glasgow) at present, 1945, Bro. Ackland, a lay preacher, is holding services regularly in Bradalbane church. There is a good attendance, good interest; and regular contributions go to the Lord's work.

      The following ministers have held evangelistic meetings: Donald Crawford, J. A. Falgetter, W. H. Harding, Rufus W. Stevenson, Lowell C. McPherson (1914, 14 additions). In 1928 the membership of the church was diminished owing to another Christian church being built at Fredericton, a more central location. Through the generosity of a Chicago business-man, John S. Holmes, extensive repairs and improvements were made to the building in 1925. Later on, Mr. Holmes bequeathed an endowment for Bradalbane, in memory of the church of his parents, Mr. James Holmes and Mrs. Mary Holmes. This made a way for what followed in Donald Crawford's memory. He passed from the earthly scene in August, 1911 and (perhaps to mark a period of his passing) just twenty-five years after his death, on October 4 and 5, 1936, a special re-dedicatory service was held at Bradalbane, conducted by the following ministers: W. G. Quigley (then minister), H. R. Bell, C. Watterworth, S. C. Cooper. In this re-dedication the name was changed appropriately to "Crawford Memorial Christian Church", in honor of its founder and staunchest supporter. Bradalbane is a historic church now (not because of these circumstances) but because Crawford was a pioneer preacher who dedicated his life, not without great fruitfulness, to the cause of the Master. See his biography elsewhere. [300]

      This church is seven miles from New Glasgow, the original part of our movement in this central part of the Island, begun by John Stevenson and his associates--the silk weavers of Paisley--after their arrival from Scotland in 1820. Two of his sons--Andrew and William--removed to this neighborhood in the early 1840's, and continued with their families to worship at New Glasgow, often walking the distance. The Lord's table was dear to them. Inspired by a desire to extend, they became leaders in religious enquiry in the community. Weekly cottage prayer meetings were held in the homes, and sometimes in Hazey Grove, before a schoolhouse was built at Fredericton. Donald Crawford--of immortal memory in the Island--was often a speaker, and under such impulse the interest in time seemed to require a house of worship; so a site was chosen and lumber hauled to it. But the church was not then to be built. Crawford had considerable success in evangelizing at Bradalbane, and he thought it the more suitable location; so the church was built there in the year 1878. For fifty years the people of Fredericton worshipped with the Bradalbane brethren as one. Later, when a public hall was erected in Fredericton, services were held there by the Fredericton people for a long period, in co-operation with the Bradalbane and New Glasgow people. The unity that ought always to exist among New Testament people was a true bond here. This union took in the co-operative ministers of W. H. Harding, John Simpson, A. N. Eimpson, H. R. Bell, H. O. Crowe, J. W. Hayter, A. P. Hodges, G. W. Tyndall and C. E. Armstrong. The church property laid stress on the religious education and winning of the young. A Bible School was organized in 1882 in the home of Mr. and Mrs. George H. Stevenson; and later (1900) in Fredericton hall another one was started. The duration of these efforts cannot be stated in time, but it is certain that they bore eternal fruitage. In May, 1918, J. W. Hayter organized another Bible School which has carried on its work until the present. Bro. Hayter's effort therein is cordially recognized as a lasting contribution to the stability of the cause.

      During these years the dream of a local church for Fredericton had not been forgotten. (It seemed as if there had been a recurrence of King David's preparation for a temple, with costly material, to be reserved for the next generation to put in place). The incentive became irresistible when, in June, 1926, a meeting held by C. E. Armstrong, resulted in twelve souls added to the Lord. Gifts of land, labor and money were offered, some of these by outsiders who asked the privilege of helping in so worthy a cause. [301] Under Bro. Armstrong's leadership, on a site planned fifty years before, a new house of worship was erected on the farm of George W. Stevenson. It was a community effort and Bro. Armstrong is said to have donned overalls and acted as head carpenter. So on October 23, 1927, the building was joyfully dedicated by the people who had built it, with W. H. Harding bringing stiffing messages, the fruit of which was more gifts, leaving but a small debt, which has since been removed. Under Bro. Armstrong's leadership the church throve spiritually; but his stay with the church came to an end in 1929. He was then succeeded by W. G. Quigley, who ministered to Fredericton and New Glasgow from 1932-8. During his pastorate a young peoples' society was organized, and thus another vital factor in promoting the efforts of the young to serve. Isaac Cavender succeeded for a year, and in July, 1940, our present minister, Robert E. Shaw came to the work. His zeal and fine leadership gave a courage and a bright hope for the future. With gratitude for past mercies and success we humbly commit ourselves to the Founder of it all. It is also stated that the present membership of about forty is largely of descendents of the original families. There is a local W.M.S. of fourteen members, with Mrs. F. Nicholson as president. Mrs. George Stevenson is a leading spirit in Women's work.

      Again I begin a church history with the familiar statement that to women must be accorded the honor of being the first to move. No church records being available, there must be reliance upon outside sources. Greenmount is situated in Prince, on No. 12 highway and is our most westerly church on the Island. It has never been large in membership, but it has other features of interest. It is strictly rural, in a strong R.C. population, and is known commercially as a shipping point for famous P.E.I. potatoes. Its ministers seem to live at Tignish R.R. which is close to the Atlantic. Its origin was due to the preaching of the apostolic Donald Crawford, who came to New Glasgow, (somewhat near) and in 1855 began his journeys as evangelist and church founder (see Biographies). Two sisters invited him to enter this 'Macedonia'. They were Mrs. Archie Haywood and Mrs. Benjamin Haywood. The former was the church's oldest member at her death in 1912. She came there when it was covered with virgin forest. It is the pioneer who starts things. She probably was from the New Glasgow planting. The church which was set going was for years carried on in the homes. In 1885 (or 1887) a building was erected and dedicated by Donald Crawford (see chapter eight). An early important addition to [302] the church was the baptism of Mrs. Silas Rayner, who was shortly followed by her husband--again a case of seeming feminine leadership. It was the record of all that the Rayners were faithful members and staunch supporters as well (The Christian, December, 1912). To carry on a community's church worship requires a leader and that place was well taken by Charles Stevenson, who removed from New Glasgow (which see). He was the son of John Stevenson, the leader of the silk weavers' exodus to P.E.I. in 1820. His name is met frequently in early records--the indispensable man for the place, as often occurs. How many churches have had their local 'standbys' who are the pillar and support, of the truth, if not the founders. Donald Crawford was minister at Summerside as early as 1858, and it was natural that co-operation through his preaching should be extended to Greenmount. A further distinction came to the church in 1912, when W. H. Harding became its minister, serving several years. There have been cases in these chronicles of 'endowed' churches, but in Greenmount's case, it was the minister that was endowed, not the church. Silas Rayner made an offer to W. H. Harding that in consideration of "full-time" work as pastor, he would give him a farm and an interest in the black fox industry, then rising to commercial prominence in P.E.I. Bro. Harding is quoted afterwards as saying (humorously?) that he was the Brotherhood's highest paid preacher. This unique method does not appear to have solved the question of a permanent pastor and after several years Bro. Harding resigned to seek a career in wider fields. In the Christian Standard for August 15, 1914, I. G. Shaw reports the church as having a women's board of missions (W.M.S.), with a membership of 26; that the church had fellowship through its offerings with the Foreign Christian Missionary Society and the American Home Missionary Society; that in 1913 it gave $1000 to Island missions, which may have been the ground touched in 1913 in The Christian when is reported that Silas Rayner had given $500 for Island missions and $500 to debt reduction on Charlottetown church building. The elders for that time were Silas Rayner and A. Haywood; the deacons, A. P. Wills, Hubert Platts, A. H. Rayner, and W. E. Leonard. In 1941, membership as reported in Canadian Disciple was thirty-nine, with 1 non-resident. Wm. Fermer was then minister. Under the leadership of Malcolm Outhouse in 1930, the formation of a Young People's Society was reported, with membership of 12. No complete list of ministers can be given, but in the early days it was often served by the veteran H. E. Cooke, also by Thos. H. Capp (obit. 1925), Frank Harlow (1914), and in [303] 1926-8, C. A. Donnelson was minister. Greenmount received as its minister Donald C. Bailey, in July, 1944, then a graduate in Arts of Victoria University and of the Churches of Christ Inc. Toronto. He was to serve a year and then return for theological training. Much of the foregoing indicates energy and support that might have done much in a wider field. This rural early church adapted itself to changing conditions and widening opportunities. It is likely the Master of all can find much to praise in Greenmount, P.E.I.

      The church dates its beginning in this the Island's Capital, from February 9, 1897, but 'the former Church of Christ on Upper Great George Street is an integral part. The earliest record is that by W. H. Harding, in his "Beginnings of the Churches of Christ in the Maritimes" (chapter eight), where he states that in 1844, when visited by W. W. Eaton, brethren met as a church, under the leadership of a Mr. Hughes, but without a building of their own; and this information is confirmed in The Christian, of December, 1847. R. W. Stevenson (who ought to be an authority) writes in "The Churches of Christ", by J. T. Brown, 1904, page 147, that the work began in 1869, though it was probably a development in a larger way, as in that year Benjamin Franklin, of the American brethren, began his visits to Canada and preached in the Atheneum, and a number were baptized. As a result a church was organized, and it met in a hall. Afterward a church house was erected on Great George Street (which still stands). Ministers who served were said to be G. W. Williams, J. A. Falgetter (1880), Ira Mitchell, U. G. Miller; and O. B. Emery and T. H. Capp are also noted by J. H. Williams, secretary and somewhat basis of these notes. The membership was drawn from other Island churches then resident in the capital. John Knox, the scholarly missionary from Cross Roads also preached frequently and there was a succession of summer visitors, some of whom held meetings: of these the noted Z. T. Sweeney and his brother John, also Clark Braden, (all of the U.S.A.) are recalled. A regular ministry for many years was impossible and able 'laymen' were responsible for the services. Perhaps the best known of these was Matthew Stevenson (grandson of the original John, of New Glasgow); and he had gifts which were put to good service for the church. By such devoted and intelligent students and workers our cause has been generally maintained at the start. Others who helped were Wm. Harris, John Kennedy, Lemuel Harris, Wm. Bovyer, John Stevenson, Jos. Godfrey, and Murdoch [304] McLeod. However, a time of great trial was to come upon the church, in 1896, under the ministry of George Manifold, a New Zealander. Differences over church policies developed into hurtful friction, introduced by men over-anxious to preach and opposed to a regular ministry. The cause was mainly over what is called the British-Israel question, although such stalwarts as Donald Crawford, R. W. Stevenson and O. B. Emery were strongly against 'contending' for something not a heritage of faith in the New Testament. The root of the trouble was in making human opinions a matter of faith. The American board was assisting at the time, and the conviction became general that as it seemed hopeless, the only thing to do was to start over again. Accordingly, at a climax reached on February 8, 1897, about half the congregation left the building and work they loved to those who caused the discord. By so doing they preserved the aim of the church "to make an effort worthy of the Disciples of Christ." In the end this action, and its consequents, proved the salvation of the church. (Quoting R. W. Stevenson in the aforesaid volume.)

      On 9 February, 1897, some thirty or forty members, of whom few remain, assembled at the home of Daniel Kennedy. The following are still active in Central Christian church: Murdoch McLeod, J. H. Williams, Agnes Williams, C. L. McKay, Chas. E. Chandler, Bertie Stewart and Margaret Kennedy, A formal motion of withdrawal was passed and a committee of management formed from members George Manifold, F. B. Kennedy, and Chas. H. Chandler. The following Sunday the group met in a hall. On March 2, Donald Crawford ordained to the Christian ministry Bro. Manifold, and soon after John Kennedy started a building fund with a gift of $500.00. A. E. Dewar was elected deacon. In January next Bro. Manifold wished to continue his college studies at Lexington, Ky. and resigned. R. F. Whiston held an evangelistic meeting and in July, 1899 accepted a call as minister, remaining until Nov. 24, 1901. The church was incorporated by Act of Parliament, June 9, 1900. A new church edifice was soon after completed on Kent Street. It was dedicated on September 23, 1900, by J. H. Mohorter, a man much beloved for his work in America in connection with organized benevolences. A short pastorate was given by J. C. Burroughs, from fall of 1901 to March, 1902. On March 16, 1902, R. W. Stevenson² was called, and served until January, 1905, when he removed to Toronto, Ontario. In 1905 and 1906 the [305] church was served successively by M. L. Blaney and Robert Pegrum. J. H. McQuerry was called after a period of supply, and he continued for six months, during which a splendid meeting was held by Mitchell and Bilby. Again a period of local carry-on, and in this Warren Leonard of Deer Island, helped. On December 20, 1905, J. F. Floyd began a ministry which lasted five years. It was a very consecutive period and with 47 additions, bringing the roll up to 125. Bro. Floyd made a place for the church in the city. Short pastorates were held by A. J. MacLeod and W. J. Whitehead, ending August, 1914. During the ministry of the latter in 1914, Lowell McPherson added about 75 members. The church carried on without a pastor until R. W. Bennett began in October, 1915, remaining until July, 1916. H. O. Crow supplied, also O. B. Emery, from September, 1916 to December, 1918. After another period of local preaching Henry Mahon was called. He did good work for a year, up to May, 1921, when the membership stood at 166. M. L. Genge, minister May, 1921 to May 1925, led a period of constructive work; membership and attendance grew and the basis became firmer. With material prosperity there was an addition to the building and the installment of a pipe organ, in the securing of which the United Society had a share in assistance. L. C. Emerick supplied three weeks and Neil Herman succeeded as pastor, September 6, 1925. A time of popular support ensued, until his resignation, August 31, 1927. Evangelist O. E. Hamilton held a meeting with about fifty additions and the membership stood at 220. W. C. Macdougall followed September 11, 1927, to November 20, 1927, and this was a profitable experience for the church, as nine were added in a short space. This was followed by an eleven months' ministry to December, 1928, by John Turner, an Australian, educated in the U.S.A. He was very helpful among young people. W. L. Outhouse followed, May, 1929, to July, 1936, and during seven years there were eighty additions, including two meetings by Island evangelist Whiston, making forty-seven additions in meetings, bringing membership total to 251. S. B. Cooper followed, September 6, 1936 to August 31, 1939--hard years for economic life and the church had about twenty additions and as many losses. R. W. Nice, October 1, 1939 to September 30, 1941--a war period with less support; eleven additions and losses in two years. N. Herman followed as pastor, October 15, 1941 to date of writing (May, 1942), at which time the membership stood at 259, but of this number about a hundred are non-resident. Central has always been attended by students of the Prince of Wales College and a number were baptized [ 306] some taking a letter of transfer and many not, so that the roll carries many inactive or absent. During her forty-five years' history, Central Christian Church at Charlottetown has aided by baptism two hundred and eighty-six members, and by transfer, two hundred and eight, total 494; deaths and removals of 235 occurred, leaving net membership 259, of which 100 are non-resident.

      This great church, like many others across Canada, was helped by organized effort to maturity. Quoting from a MS of the United Society, it has looked to that aid from the start, until 1938, with the exception of a few years in the 1920's. The Board of Church Extension also helped with the building. These are cheering examples of the value of such co-operative work, in order that the aim of the church may be realized. The Year Book also shows that the church has had a share in such giving for others. A W.M.S. also functions. One of the leading members, Mr. Alfred Dewar (now deceased) invested $30,000 in the funds of the United Christian Missionary Society, on the Annuity Plan. At his death the trust reverted to the Society.

      Charlottetown has sent at least two young men into the ministry--George Ford and Robert Shaw, the latter serving in New Glasgow, Fredericton and other places. The present minister (1947) is Bro. M. D. Dunbar.

      M. E. Genge, minister at Montague, was the instrument of organization of this Church of Christ, which is situated amidst scenic surroundings, in King's, on the harbor so named. Bro. Genge began by holding preaching services at the home of Silas Sensabaugh. This was agreeable with a number of the community who desired the worship of God to be provided and the advancement of His cause, according to early church teachings. On April 15, 1899, at this home a definite purpose of all was entered into, and it was a factor in the effort that Montague would send its minister to Murray Harbor for one or two services on Sundays. Montague was sixteen miles away, but it was the nearest church which could co-operate. Not only were preaching services, S.S. and prayer meetings, arranged, but plans for a house of worship soon took shape also. A comfortable building was erected on the property of Vere Penny, who later became a member. It is certain that this effort was not accomplished without sacrifice from the original promoters none of whom could be said to be anything but hardworking people. The building was soon paid for [307] without remaining debt. (Most of our churches anywhere have been built with the co-operation of this class.)

      It seems likely that the new building might have been finished by the end of August, as on August 13 an organization meeting was held, with the following results: elders, Silas Sencabough and Ernest Penny; Vere Whitehead and W. S. Beck, deacons. For some time Vere Penny was superintendent of the Bible School, and his place was later taken by Horace White, who has been the school's director for thirty years. A Ladies Aid was formed, meeting from house to house, monthly. Owing to distances the husbands usually came along, and after the worship and business services were over the men participated in friendly visiting and the bounties provided by the hostess or the ladies. This practice is still carried on, with reduced attendance, owing to changed conditions. It has been the practice of the Montague ministers to drive over on Saturdays and hold two preaching services on Sundays, and their efforts have been attended by crowds willing to hear the gospel.

      Under earnest evangelical preaching this has resulted in additions to the membership. A large ingathering occurred in January, 1914, (according to (The Christian,) during a three weeks' meeting conducted by evangelist Lowell C. McPherson, in which there were thirty confessions, twenty-nine baptisms and four received by statement. This was a time of prosperity for the congregation, which was maintaining its teaching and preaching programs as best it could. Some additions occur through Sunday preaching. Membership, per Year Book, in 1921 was reported as 172; by 1928 it was reduced to 125, and in 1942, to 80. This is not unusual for rural churches, and Murray Harbor has but one Sunday's preaching each month. And for some time, but an evening service. It is being carried on largely by descendents of the originators, there being perhaps a half-dozen of the starters left. In the Canadian Disciple, September, 1928, there is a fine account of a very happy Island convention which Murray Harbor entertained.

      The ministers who have served Murray Harbor in co-operation with Montague are believed to be as follows, without exact order or appropriate dating: M. E. Genge (1899), R. W. Stevenson, G. N. Stevenson (1900), W. R. Motley (1904), C. Voorhees, John Lord, Geo. Weaver, F. J. M. Appleman, C. E. Armstrong (1921), Thomas Wood (1926), E. C. Stiff (1927-8), M. Watterworth, W. L. Outhouse, Paul Richardson (1942). Two preachers in the Maritimes have been members of this church: J. W. [308] Derby (and Mrs. Derby), and J. W. Hayter. It is to be noted that Mr. Armstrong organized in 1917 a missionary society, which meets monthly with the Ladies Aid. Quite a sum of money is raised for foreign missions.

      This church is an outreach from existing Disciple influence in this district. It is related to Murray Harbor and close to it: both are roughly some 18 miles from Montague, whose ministers for many years have aided in providing a monthly preaching and worship service. Two names are mentioned to the writer as having much to do with activity here, C. E. Armstrong (who was minister at Montague around the years 1922-3) and later. M. Watterworth. The former seems to have reported this organization at the All-Canada Conference at Poplar Hill, Ontario in June, 1922. The congregation have their own building, which was achieved after some heroic giving and labor, much of the latter due to L. Herring and Norman McLeod. The latter conducts a Bible School. Late in 1935 a meeting with accessions was held by George W. Titus, assisted by C. E. Armstrong (who once held the title 'Minister at Large on the Island). A report in Canadian Disciple, March 1936, indicates that the young people exhibit loyalty and may thus (it is to be hoped) be counted on for later progressive leadership. Doubtless much more might have been related had it been available.

[DCC 283-309]