Thirteen churches arose in pioneer times, seven in the middle period--total nineteen; and they appear in the order of their rising.

      Pioneer Period: River John, Halifax, Upper Rawdon, West Gore, Newport, Milton, Falmouth, S. Range, Shubenacadie, Cornwallis, Summerville, Centre, Tiverton, Westport.

      Middle Period: Nictaux Falls, Nine Mile River, Kempt, Southville, Gulliver's Cove, Pictou, Digby.

      This church is the first of record in Nova Scotia. It has long been thought to be the earliest church of the Disciples in Canada, but this may be on account of the very definite and significant date on which it was begun, which other 'early' churches lack. River John, Cross Roads, P.E.I., and the Scotch Baptist churches of Ontario (which see) are differentiated as being merely in the stream of reform which culminated for the time in the decisions of the Reformers and Christians of the time of Campbell and Stone, 1809. In point of time, the little congregation first formed at Cross Roads, in or about 1810, is the first one, if Christian baptism by immersion and weekly meetings of the members on the Lord's day to break bread constitute a Church of Christ or Christian church; and there is no [336] doubt in the writer's mind, from much study, that these facts were, by most congregations, esteemed to be of the essence of expressing fellowship together in Christ.

      River John came dramatically into being on Waterloo day, Lord's day, 18 June, 1915. Its life-span has been marred by several breaks, and one of "five years" being without a meeting, according to J. W. Hayter, present minister. And, in support of priority, this can also be said: River John definitely chose the name "Congregation of Disciples of Christ.", which indicates the influence of the Campbells, Alexander Campbell having taken that stand as to name as early as August, 1830. (The Wellington County, Ontario, Disciples chose the name earlier than River John, so far as known). But River John also may have adopted its name long before it used it for incorporation in 1855.

      The most significant thing about River John's founding is surely the fact that its founder, acting independently, originally, and without the authority or even the advice of any religious leader, linked obedience to the faith in the New Testament order as being the natural function of a common mind. In courage and uniqueness it has the character of Luther's decision. (The reader should also consult the church history, Coburg, Ontario, in Part Two.)

      The story of the origin of River John church was told in the July issue of The Christian, 1900, with considerable detail. For this republication the writer uses the language of the original document from which the said details were given by Donald Crawford, who stated that "River John was the oldest church in the provinces". The paragraphs that follow are taken from The Lookout, Cincinnati, O. and published on page 17 of the issue of March 16, 1935. They were furnished by Isabell McNabb, of River John, N.S., and it is noticed that Donald Crawford credited his account to Wm. McNabb. Miss McNabb's manuscript was said by The Lookout's editor to be a "copy of an abridgment (made by James Sillars) of an old record kept by Elder James Murray." It is headed as follows: "Memorandum and short sketch of the formation and history of the church of Christ at River John, from its commencement."

      "James Murray, a native of Banffshire, Scotland, was baptized and received a member of what was called a Scotch Baptist church in the village of Foggyloan, about the month of June, 1809.

      "In 1811, J. Murray and family (a wife and three children) emigrated to America, landed at Pictou in the month of May of that year, [337] accompanied by Isabella Sheppard, sister of J. Murray's wife. This young woman was also a member of the church in Foggyloan.

      "J. Murray and family took up their residence in Pictou and for two years and a half J. Murray continued in Pictou carrying on his trade, that of tailor. In the course of these years Isabella Shepherd was married to Robert Allan, a countryman of her own.

      "In the fall of 1813, J. Murray and family removed to River John, and some two years after that Robert Allan removed to the same place. Frequent conversations between the two families led to Robert Allan and James Murray's wife embracing the convictions of their companions in marriage, and on the 18th of June, 1815, (being the Lord's day) J. Murray baptized his own wife and Robert Allan, and that very day they united in worship and broke bread in memory of the dying love of Jesus, and continued to meet regularly on the Lord's day, breaking bread being always a part of the ordinary worship.

      "This was the beginning of the church at River John, and it may be remarked here that James Murray never before that time held any office in any Christian society, and that there was not at that time, as far as known, any man or church in this province advocating primitive Christianity. This infant church continued for years without any additions, meeting regularly, however, for worship on the Lord's day.

      "It may be observed that between the year 1817 and the year 1825, the following brethren from Scotland landed at or near Pictou: to wit: Archibald Arthur, James Sillars, John McNabb, John Filson, Edward Hamilton, Neal Henry, Thomas Benton. All these were baptized in Scotland and settled in the county of Pictou, but at a distance from River John: but as they all visited River John and united with the society, the occasional visits of these brethren tended to cheer the little church. In 1820 John Wilson settled at River John; he was the first permanent addition.

      "In July, 1824, James Murray, who always led the worship, was unanimously chosen and unanimously set apart to the elder's office, by fasting and prayer and the laying on the hands. All the distant members being notified to attend on the occasion, brethren McNabb, Wilson, Sillars took an active part in conducting the service of the ordination. It may be remarked that from that time forward, the church gathered a little strength by additions, chiefly by the younger branches of the families of those brethren already named. In addition to these we may name: William [338] McKay, Wm. Taylor and wife, and John Gauld, who were baptized about the year 1824 and 1825.

      "About the first of September, 1824, at the request of a few persons at Wallace, Elder Murray, accompanied by some of the brethren, proceeded to Wallace, baptized Andrew McKim, who, with a few others formerly baptized, were formed into a church, which increased to fifteen members, but in about twelve years it broke up by the death of Andrew McKim, and the scattered situation of the members was the principal cause of dissolving this church; we do not know that any of the members made shipwreck of faith.

      "In August, 1829, a small church was formed at the residence of John McNabb, MacLellan's Mountains (East River Road), which increased to ten members, but in about eight or nine years broke up, in consequence of the death of John McNabb (at an advanced age), the members being all females, except McDonald, and he did not consider himself capable to take the lead: such of the members as are still alive seem to hold fast the faith.

      "In May, 1833, James Sillars, who had residence about sixteen years in the neighbourhood of West River, removed with his family to River John, and strengthened the church, as his numerous family came into the church, one after another.

      "In September, 1833, John Milne, who had been an elder in a Scotch Baptist church in Scotland, came to River John, and his family and united with the church.

      "In 1834, James Sillars and James Murray were set apart for deacons. This year John Milne and family removed to the United States.

      "In the summer of 1840, James Sillars was solemnly set apart to the elder's office by fasting and prayer and the laying on of hands; soon after that Malcolm Sillars was set apart to the deacon's office.

      "In 1844, James Lang, from Scotland, settled at River John, and united with the church and was set apart to the deacon's office.

      "As there were a number of persons in the neighborhood of Pictou in connection with the church at River John, they formed themselves into a church. The date of their beginning as a church is not recorded, but it is believed to have been about the year 1838. This church continued on until 1857, when it lost its visibility; the deaths of Thos. Benton, Daniel Fullerton and James Fullerton, and the removal of Alex. MacLean, Wm. Lanimore, and Dugald Renton, contributed to the annihilation of the church. [339] The number of members of this church from first to last is believed to have been twenty.

      "Besides those already named, we may mention the following brethren as having been, at least for a time, members residing at River John: Glaud Wilson, James Sillars, James Wilson, Chas. Allan, Wm. Sillars, Arch. Sillars, David Blackmore, John Hamilton, Alexander Fullerton."

      (The account goes on to say that the following persons and families removed to the States:--elders Milne and Murray, G. Wilson, James Murray, Jr., Arch. Sillars "were all heavy strokes upon the church". Also were removed to the States: elder Murray and his son James and Archibald Sillars, with the families of each. The removals took place from 1849 to 1856.)

      "From the first formation of the church to June 26, 1858, thirty-two female members had been received into the church at River John, but the church never exceeded thirty-two members at any one time.

      "Besides those considered as members at River John and the other churches above mentioned, the River John brethren baptized seven persons, but living at such a distance that they could not attend any of the churches but very seldom.

      "The number of persons baptized by the River John brethren and the little churches branching from them, between the 18th June, 1815, and 26th June, 1858 seems to be eighty; and the number received into fellowship who had been baptized by others during the same period seems to be twenty-seven."

      Another writer, in The Christian, September, 1840, refers to River John. He was elder John Doyle, who founded Rawdon church (see Biographies). He writes from Rawdon, 28 August, 1840: "I spent about three weeks this summer from home, visiting a church of which I had previously heard, on the shore of the Gulf of St. Lawrence. I found them numbering something like twenty, having two elders who preach the word. They break the loaf each Lord's day: they are an excellent people, and as fully in the Reformation as any church I have seen. I tarried with them some days, preached the Word, immersed three, left others searching the good book."

      In the foregoing circumstantial account we have direct proof that, independent of Campbell and Stone in W. Pennsylvania and Kentucky, men of Scotland had been about the same period breaking away from creeds and ecclesiastical establishments, and rejoicing in simple New Testament church order. [340]

      According to J. W. Hayter, the present pastor-evangelist in 1945, it is impossible to give a correct account of the church during a portion of the following period. It is significant that ere the church lapsed for a time it had secured from the province incorporation, dating 5 November, 1855. The document reads in part: "To constitute and form themselves into a congregation of Christians for the public worship of God, under the name or designation of The Congregation of Disciples of Christ at River John, observing the ordinances of His appointment, holding, acknowledging, and teaching that the scriptures of the Old and New Testaments, particularly the latter, are the only and all sufficient rule and guide for the faith and practice or obedience of Christians in the worship of God."

      The deed of incorporation was made in the names of Robert Allan, Isabella Allan, James Sillars, and Janet Sillars. Other charter members were Charles Allan, Archibald Sillars, Sarah Sillars, Jane Langille, John Gauld, Isabella Gauld, James Lang, Catherine Lang, James Wilson, Alexander McNabb.

      Bro. C. E. Carruthers, present clerk, informs me that a great gain came to the church out of a revival meeting begun by evangelist L. J. King, on January 1, 1906. Over 100 persons were baptized into Christ. This looks like a very successful effort to recover from a period of depression, though it is not likely that such a large number continued in the local fellowship. The evangelist is unknown to the present writer; it is known that he was from the American brethren. But, it is said that traces of that revival are still present in River John. There is something significant in the fact that after the King meeting, a new book of membership was opened, and the church was for some time served by ministry from the Reformed Baptist group. Since the coming of Bro. Hayter, in 1940, the old book has been used, in which the local church is described as before set forth. Besides those who served as Reformed Baptists the following have been servants of the congregation: T. H. Blenus (beginning November, 1880), Howard Murray, E. C. Ford, W. H. Allen, F. J. M. Appleman, W. J. Johnston, Gordon McPhee, J. W. Derby, A. J. McLeod, C. R. Barkhouse (Bapt.); also another Baptist preacher named Crowe.

      At present (1945) River John is served by its pastor-evangelist J. W. Hayter, long known in the provinces, and almost every other preceding minister is recorded many times in these pages. Since Bro. Hayter's coming seven have been added. The following are deacons: T. S. McNabb, James W. Langille, Harold Wilson. Deaconesses: Mrs. C. E. Carruthers, [341] Mrs. Leonard Wilson, Mrs. T. S. McNabb, Mrs. Jas. W. Langille. Clerk, C. E. Carruthers; treasurer, Mrs. James Bain, and all of River John address. River John is but a picturesque village and numbers are not high in any department. There is a Sunday School and a vigorous Women's Missionary Society. The W.M.S. supports a leper boy in India, through the International Mission to Lepers (Toronto).

      River John was once a site where wooden ships were built in preconfederation days. It lies upon the river of the same name, which flows here into Amet Sound, and Northumberland Straits separate it but slightly from the central part of Prince Edward Island. Its site, its age, origin, and history have keen interest for the thousands of western people who know not the sea and its maritime folks; but who in the bonds of the common faith will wish, and perhaps pray, for the longer witness of N.T. churches in this district.

      For persistence through good and ill for long, Halifax arouses admiration for her gallant story. Although no written records tell of early beginnings of a group that met for many years in homes and halls, the writer finds a genuine if slight trail in a statement by Henry Carson (then of Florida) first published in The Christian Standard, Cin. O., August 15, 1915. It records that in the year 1832, a few disciples of Christ were worshipping in a building on Gottingen St., known as the "Golden Ball", and that later they occupied a schoolhouse at Falkland and Maynard Sts. Elder Benj. Howard visited them in 1837 and found a congregation of thirty. As to origins, we may assume that a seed of religious truth floating in the agitated religious atmosphere which prevailed at the opening of the nineteenth century, may have fallen into good ground, for the Reformation Movement of the Campbells and others was in vital process in Virginia, Kentucky, Ontario and elsewhere, to say nothing of the British Isles, which long before the Campbells, had announced advanced views from Argyleshire. (See Heralds and Pioneers in Ontario). W. H. Harding, who knew and worked with Henry Carson as a boy, and was himself born in Halifax, was careful to enquire as to origins, and he found that a preacher named Thomas had preached in Hants Co. and had probably founded the group in Halifax in 1832. (See Beginnings in the Maritimes.) He had this from old people in Newport, N.S. who had heard Thomas preach. That early group appears to have been somewhat self-centered, with a strong disposition to the limits of Acts 2:42, for their narrow attitude promoted, [342] intense habits of criticism, favorable to the letter but destructive of the spirit of the gospel. Perhaps it is not to be wondered at that they fell an easy prey to a clever preacher of unscriptural doctrines named C. Daultry, who specialized in healing. His fleeing from the city perhaps saved the cause. The group persisted and many years after, Dr. John Knox, of Prince Edward Island, came to Halifax as a preacher for the American Christian Missionary Society. He held meetings which taxed seating capacities. A manuscript summary of the operations of that Society in Canada (prepared by direction of the late Grant K. Lewis) states that "Knox spent three months in Nova Scotia in 1860, where hindrances to a hearing had been almost insurmountable." Knox further reported that "a prominent Regular Baptist had offered $2,000 as a subscription towards a building where the pure gospel could be preached". This need was due to opposition of interested bodies. This proposed building was doubtless the Tabernacle said to have been erected by a merchant named Samuel Strong, with considerable help from the province (see Christian Standard, Aug. 15, 1915, I. G. Shaw). The church is said to have adopted a policy of monthly communion, in order to appease the opposition of other religionists. Knox endeavored to revert to the weekly practice in accordance with Act, but was so bitterly opposed by Strong that he thought it better, to return to the Island. The Strong element continued as "Clean Calvinist Baptists"--all but a loyal three named Saul Mosher, John Mattias and Henry Carson, the latter to continue as a leader of a group never distinguished by a deep sense of the unity that should exist in Christ's followers. They continued their fellowship, in line with Restoration ideas, being occasionally visited by preachers, who added to their numbers slowly. Of these Harding records Ira J. Chase, O. A. Burgess, F. M. Green, who are all well-known American brethren. Others of local sources who tried were R. E. Stevenson, E. C. Ford, F. B. Holden, H. R. Bell, J. J. Cathcart; and G. F. Assiter, an Englishman whose effort ended with the Halifax disaster, in 1917. Credit emerges for another: "F. W. Pattee did the most constructive, work done in Halifax, beginning in 1880 and staying three years. If they had let him alone and not scrapped so much, and had not starved him out, Halifax would today be much larger and stronger" (Letter of W. H. Harding, 1939). The Christian (Feb. 1893) stated that during Pattee's time, eleven were added by baptism and twelve otherwise, so slow progress at least was being made. Eventually the church purchased a disused building on Cornwallis St., which served for a time but was later as a matter of policy sold and added [343] to the venture of erecting a new building on the present site. This was done in 1892; it was dedicated by H. W. Stewart, of St. John, Feb. 12, 1893. A new confidence in the cause then was felt. The American Christian Missionary began a long series of yearly financial aids for a ministry.

      Halifax history is divided by the harbour explosion of December, 1917, by which the building was wrecked and death and injury came to many of the members.

      From this disastrous blow eventually there was recovery and the church was rebuilt on the same site. Elder O. Wallace made a substantial loan and another came from the Church Extension Department. In what is called the "post-explosion" period the church has struggled forward and slowly gained strength. It has stood for co-operative agencies in the local, provincial, Canadian and international fields; and this may have re-acted upon its spirit and success. In this later period preachers have been P. A. Davey, A. T. Hodges and Dr. F. L. Wallace (up to May, 1922). And since March, 1926, Bro. Wallace has served as minister with great acceptance; while he practises his profession also. The Wallace family is a distinguished one in Nova Scotia history; and in earlier days Hiram Wallace, as well as another stalwart--John McDonald--was active at times in preaching. Among the church's officers two names stand out, even to westerners, as pre-eminent in Halifax for worth: those of elders L. A. Miles (also Mrs. Miles), and O. Wallace. It is evident to the writer that in a short summary true credit cannot be affixed wherever it may have arisen; but a spirit has been at work, and it is evident today in church policies that include enrichment of worship, religious education for all in the church (including Bible School, Christian Endeavor and Y.P. work) and a share in co-operative work locally, provincially and throughout Canada and the world. The more 'missionary' the church the greater its vitality. North St. claims 100 per cent. It has linked fellowship with our All-Canada programme for an educated ministry and other Brotherhood aims. And the evangelistic passion too has had way many times, and still remembered is the preaching of H. F. Lutz, during the ministry of K. F. Nance in 1909, when there were more than a hundred additions and great good accruing to the church (Canadian Disciple, April, 1927). Remembered also are more recent ones, those of A. T. Hodges, P. A. Davey, and John H. Wells, the last in January, 1926. North St. church has had some very faithful officers; here are examples: G. R. Ramey, clerk for thirty years; B. W. Wallace, financial secretary twenty-eight years; organist, Mrs. E. H. MacDonald, [344] nineteen years. The treasurer in 1942 was R. M. Wallace; superintendent of Bible School, G. R. Ramey; Junior Superintendent, Annie C. Wright; President W.M.S., Mrs. R. L. Gibbons, secretary, Mrs. D. R. MacDonald; Young People's Society, Jean Wallace, secretary. Present deacons serving are: D. R. MacDonald, E. H. MacDonald, Ira Zavitz, R. S. Bezanson, B. W. W. Wallace, R. M. Wallace. The church's success in missions appear in 1942 Year Book as $1.96 per capita. Disciples across Canada may be proud, and indeed grateful, for the persistent struggles towards achievement made by a small number amidst frequent discouragements, one of them seemingly insurmountable. The membership in 1944 is one hundred and thirty-six. This brief recital concludes with the note of thanksgiving from the writer and the fervent hope that the cause of the Disciples so sustained may long continue in this key city on the Atlantic coast of Canada. In 1947 there came the retirement of Dr. Wallace from the ministry.

      All Hants County churches stem from the break-away from the Baptist church in Rawdon by elder John McDonald and preacher John Doyle, in the years 1832- (1834-5-?), and maturing in a church group formed in 1837 at West Gore. West Gore was the first congregation and Rawdon the second, particularly as far as a building is concerned. The two congregations were practically one, sharing each other's meetings; the preachers (when there were preachers) being the same. It was the custom for one church that had enjoyed the morning meeting to drive over to another so as to enjoy an afternoon or evening service. But West Gore was the central point, at which the morning meeting would be held, and afternoon and evening services alternated on Sundays for Rawdon, Newport, and Nine Mile River after it began and also Shubenacadie. When the preacher was at another service the elders carried on the worship and communion table, and the S. School. Practically all the ministers who preached at West Gore have done so at the other points, says my richly-stored informant, E. M. MacDougall, of West Gore. Rawdon township was a community of perhaps two hundred and fifty souls, entirely rural. Upper Rawdon church was a comparatively strong church at one time, with a membership of (roughly) fifty persons. In pioneer days there were from thirteen to fifteen families and both heads of the home would be members, mostly of the progressive type, and the children followed in their turn. Names of some of these families are: Aubrey, Fenton (2 families), Gilby, Pierson, Wallace (3), Weatherhead, Withrow (2). [345]

      George Wallace was elder and S.S. Superintendent for many years, presiding at the weekly Table. In later years after Geo. Wallace's death, his place was taken as a local preacher by John W. Wright, of Nine Mile River, who was a lay preacher in the community. It may be assumed that evangelistic meetings were held by the older ministers mentioned in the groups in the province (this was their sole task); and in later time W. H. Harding and A. J. MacLeod, and others, have preached. There were not so many conversions usually as at W. Gore, likely on account of less interim preaching. At the present time there are only two members of the Church of Christ living at Rawdon, and the Baptist church would reveal the same. Many have moved elsewhere and are helping to build the cause there. This is especially true of Massachusetts.

      Several cases of pioneer churches having the doors locked against further preaching, have come to my notice, and Rawdon had this experience also. When the hall at Rawdon was thus closed the congregation naturally decided to build and did so. (Community churches were built in the Maritimes in early days, and sometimes their purpose was set aside.) Land was deeded to the group's trustees and control placed in the hands of Wm. Fenton, Geo. Wallace and Joshua Withrow. The building still stands. The date of this is May 21, 1869. While the church was building, it is likely that an old meeting house was used as a sanctuary, but there may have been a period of three months when there was no meeting. From The Disciple, February 1879, it is learned that its editor, T. H. Blenus, was giving half-time to the church and that it was in a prosperous condition; also that at that time Nine Mile River was being maintained as a mission point. From The Christian, August 1891, it is learned that E. C. Ford was the preacher and J. B. Wallace the presiding elder. In March, 1892, elder J. B. Wallace passed to his reward after a long life, much of it devoted to preaching the gospel and maintaining the church in his native county. In The Christian, July, 1894, W. H. Harding reports that the church at Upper Rawdon is again "keeping house for itself" and starting a mission band. In September, 1899, the membership was said to be twenty-three. In the February issue, 1901, John H. Wright reports that he had been holding a service once a month for the church during the last twelve months. These reports indicate a decline and that the candle was gradually going out. But not until Time ends can the total influences of the Rawdon church be learned. [346]

      A glance at the map of Nova Scotia tells us that the whole central part of it comprises the counties of Halifax and Hants; and in Hants--on the Windsor-Elmsdale highway--stands West Core. This was first called Douglas, though known also as the Back Settlement, because it was settled later in time. However, it developed moral and educational standards which gave it prestige belonging to the first rank. Places adjacent to it are Rawdon and Newport, also Cornwallis, which was a centre for naval training in World War II; and associated with these are Nine Mile River, and Shubenacadie, which were practically one cause in a county, owning West Gore as a centre, from which services radiated in turn at different hours of the Lord's day. In all these places the Disciples had flourishing causes in early days, but they mostly stemmed from a breakaway from the Baptist church at Rawdon under a layman named John McDonald. The story is perhaps best gleaned from the pages of The Christian, July, 1900, using the words of John MacDougall, who was father of E. M. MacDougall, at present clerk and custodian of records at West Gore, and who has acted with great zeal in securing publicity for the past of Hants County.

      "The Reformation was started between 1832 and 1835, by John McDonald, whilst he was a member of the Baptist church, An earnest student of the New Testament he became dissatisfied . . . and severed his connection . . . and with twenty-five or twenty-six of its members (including the pastor John Doyle) formed a separate body, taking the Bible only for their rule of faith and practice. About this time one of our evangelists, elder Benjamin Howard, came to the province (from the U.S.A.), and two of the prominent sisters who had left the Baptists with elder McDonald, hearing of him and his doctrine, sent him an invitation to come to Rawdon and hold a meeting. This invitation he accepted and held a meeting during the winter of 1837, in the course of which twenty members were added. These forty-six members continued to meet from house to house in West Gore, Rawdon and Newport, some of them walking from three to nine miles to meet on Sunday mornings, often through paths through the forest, as roads had not been opened up in many parts of the country. About this time elder John McDonald preached his first sermon as a regular minister of the church, and was succeeded shortly after by elder Michael Wallace. A church building was erected in W. Gore in 1856."

      In 1864, John B. Wallace was appointed elder and held office until 1876, when brothers John T. Wallace and John MacDougall were [347] appointed, to whom was added Joshua Brison in 1886. (The editor of The Christian also states elsewhere in that issue that "Brother and Sister MacDougall's respective mothers--who still live and were among the first converts in Hants County, were baptized in 1837.") Thus the present clerk (1947) E. M. MacDougall, may record, if he wishes, that his great grandmother (Mrs. James Sanford) was one of the twenty-six members who left the Baptist church and was one of the two women who sent for evangelist Howard to come; and that one of his grandmothers was one of the twenty converts. Credit here is due the memory of John McDonald who won his pastor, John Doyle, to the New Testament church position. Doyle was a great fighter in these early days and he left his mark on the times. The reader may see more of the renowned John McDonald and Dr. Michael Wallace in Chapter Ten "Biographies of Spiritual Leaders". That all the foregoing brethren had so early embraced these ideas and stood for them (through real persecution at times) reveals them as earnest searchers after truth. Their arrival coincides with some groups in Ontario, and the religious press of the time shows them to be working together.

      Some workers in West Gore church enabled it to prosper and grow for many decades. Early families were the following:, Sanfords, Wallaces, McDonalds, McDougalls, McPhees, Brisons, Sims and MacDougalls. Others were helpers who later moved away. In 1869 the membership, then above the peak in numbers, was one hundred and thirty-nine, rising above it at times, and falling below as members migrated. A good average was kept, and in 1942 the records show seventy members (active and non-active), and sixty-one non-resident. It is likely that no man exceeds the record of Michael Wallace as a promoter of the cause in West Gore. He was first, a good farmer and citizen, with a hobby of medicine, which he used actually as a practitioner in those early times. No sacrifice of his time or strength was considered too great by him. Secondly, he was a preacher and teacher of righteousness, which he supported by his living. As an elder he helped his fellows to better living. Like most early churches the disciplining of members as to conduct was held a duty. However, I am informed, the elders were noted for their sympathy and kindliness to those who were esteemed to be erring, and in a truly Christian way, maintained high standards and "guarded" the flock, rather than scattered it by condemnations.

      The Maritime churches organized co-operatively in 1854, at Milton, N.S., and Dr. Michael Wallace became secretary. Their first aim was the [348] evangelizing of every community and to reach and preach missions. To do this, travelling evangelists were appointed to serve for periods. The monthly offerings taken were for the support of the evangelists. Regarding this effort locally, the records show that by a unanimous vote in 1865 they agreed to take a monthly offering to support these ends. It is believed that West Gore was a missionary church in spirit from the first. Though this church has taught missions and contributed to most forms of missionary organization, in deference to some older people, it has not had societies. Yet it is a fact that the West Gore sisters in 1884 organized a Christian Women's Aid Society, with Josephine Minard as president. As a likely attempt to follow the lead given by American churches, it is early in time. Like all early Disciple groups, evangelism was the sole passion in Hants Co. and revivals were sought as often as possible. West Gore held many meetings and the following is a list of those which brought as high as ten baptisms: in 1837, the Howard meeting (above), twenty additions: 1866, Benj. Franklin, nineteen; 1875, John McDonald, thirty; 1877, Hiram Wallace, twelve; 1895, W. H. Harding, twenty-four; 1903, James E. Spear, sixteen; 1907, H. M. Evans, ten; 1922, A. J. MacLeod, ten; 1908, O. H. Tallman, ten; 1925, John H. Wells, nineteen; 1930, W. J. Johnston, nineteen. Other meetings have produced fewer gains and practically all were carried on without outside aid. The Maritime Society helped with the Johnston meetings.

      A membership got by special appeals cannot in any community be maintained unless means of training and teaching (in accordance with the Great Commission) are provided. West Gore has an enviable record in being able to say that it has always had a Sunday school "especially strong for Bible teachings." In the early days the pupils were taught by direct contact with the Book--books, chapter and verse. They now use graded lessons. It is true that graded lessons are not named in the New Testament, but the leading qualifications of an elder were that he should be "apt to teach"; and aptness is won by study and method in all ages. West Gore reports a young people's prayer meeting, teach-training classes, a mission band, girls' mission circle, C.G.I.T., and Trail Rangers--all modern means to seek talent, train it, and energize it for Christ's kingdom. (There was a time when some Disciples looked askance at these means, but eventually came to see that the end sought, and not, the method, was prescribed by Scripture.) [349]

      West Gore appears to an outsider as having kept closely in touch with local possibilities. It is likely that the residents are much of the same class and race and color make no entanglements. Here two projects in community effort have been noteworthy. One was the effort of one minister (Frederick Sommer) to provide a cultural field outside of church activities, by the introduction of prominent speakers from university or educational ranks. This was done by way of an outside auditorium, suitable to summer, at which time many visitors could be counted upon. Bro. Sommer was able to carry on for a number of years classes in business methods, commercial art, farm and mechanical training, under the authority of the Provincial Technical school. The church seems fortunate that can carry on effort for community good even for a summer. By so much more is its opportunity for spiritual effort widened. In West Gore when ministers are not available the local talent carries on. The church observed its 108th anniversary on October 6, 1940, with historical and other items worthy of such a day.

      Here is a list of preachers who have briefly as evangelists, (those with * are of American origin). Benjamin Franklin*, Atwater*, Dr. Belding*, B. B. Tyler*, (A. S. or W.) Hayden*, O. A. Burgess*, David Oliphant, F. W. Pattee, Spencer, Donald Crawford, George Garraty, Howard Murray, Wm. Murray, E. C. Ford, H. T. Morrison, A. Martin, John H. Wells*, W. J. Johnston, Donald Stockford, J. W. Hayter, T. H. Blenus. The actual pastors of the flock have been Michael Wallace, John McDonald, Hiram Wallace, John B. Wallace, W. H. Harding, A. J. McLeod, James S. Spears, C. H. Morris, T. H. Manley, Samuel Keffer, Jos. A. Gates, J. A. Perry, H. M. Evans, O. H. Tallman, Fred Sommer, H. McLeod, D. L. Gardner, and Wm. Fermer. (See chapter ten for references to D. Crawford and G. Garraty.)

      A substantial list of local members who have served the church is as follows: Michael Wallace, elder and resident preacher; John B. McDonald, elder, preacher and evangelist; Hiram Wallace, elder, preacher and evangelist; John B. Wallace, elder, and resident preacher (reported deceased in April, 1892); John MacDougall, elder, S.S. superintendent, church clerk; John T. Wallace, elder; Joshua Brison, elder; Donald MacDougall, S.S. superintendent; Esson MacDougall, elder, S.S. superintendent; Wm. B. MacDougall, elder, S.S. superintendent, treasurer; Wm. R. McEwen, elder, treasurer; W. L. Wallace, elder; Angus McDonald, deacon; Jas. Wallace, deacon; Joshua W. Wallace, deacon, treasurer; Wm. Sim, deacon; John Bruce McDonald, deacon; Josiah Wallace, deacon; H. B. MacDougall, [350] deacon, church clerk; Loney E. MacDougall, deacon. The first deacons appointed were Mr. McPhee and John Kilcup. Following are the present board members: E. M. MacDougall, deacon, S.S. superintendent, church clerk; A. B. Wallace, deacon, elder; H. L. Barker, deacon; J. Munroe MacDougall, deacon, treasurer.

      Ministers who got their start in this church are: Michael Wallace, Hiram Wallace, John B. Wallace, M. B. Ryan, A. J. MacLeod, W. H. Harding, Fred. L. Wallace, Gordon C. McPhee, Gaston Collins. Levi Sanford (one of the twenty additions at the Howard meeting), was a tireless worker. He moved to California in 1852 and there assisted in building up five Churches of Christ. M. B. Ryan was the active evangelist missionary of the Disciples in Alberta (which see); also pastor of some American churches.

      West Gore contributes some 'experience' to readers of other groups who may sometime face conditions that have been productive of trial. (1) Maintain your faith and practise by loyal adherence to it, possessing and exhibiting at the same time a Christian tolerance for those who have different convictions. This will enable a welcoming hand (2) to all who are truly worshippers of the one Lord, especially in the matter of the Lord's Supper. This is an early form of Christian Union. (3) Be chary of allowing your auditorium to be used for the propagation of opinions over which you have no control. It is not necessary to go thus far: youth and inexperience must be protected as a prime duty. (4) In need of a new minister, consult those who can and will advise you as to the reputation of any applicant about whom you may have nothing but a personal statement. This is no discredit to worthy preachers, but it may protect the flock from the 'wolves' of unworthy preachers, who to the sorrow of many have succeeded in imposing themselves upon unsuspecting brethren. Once West Gore had the problem of 'ultra conservatism' on its hands, resulting in a division; but that is of the past.

      The writer concludes this summary with the hope that the witness from West Gore may long continue, for the sake of other congregations across Canada. The church has a history and outlook of its own, similar and yet differing from others; and in one fact in which there is something unique. It possesses a congregational missionary group which studies current W.M.S. topics, sees that the minister provides a monthly mission sermon, and takes an offering which goes through the Maritime Society [351] channels to mission work. This is of recent years, and Mrs. Elmore M. MacDougall is the moving spirit.

      Benjamin Howard organized this little loyal church of the Maritime folk, after John McDonald (likely with Howard's help), had organized West Gore church, in or about the year 1837. It was one of the group that soon followed. W. W. Eaton credits Howard as founder "about this time", which seems to correspond with the date of his writing. He states in The Christian, October, 1839 that the church was then in being and had a building nearly completed within which to worship. Thus Newport's peoples aims and purposes would naturally be at one with the other Hants County groups (see West Gore). It was for them a period of intellectual and spiritual revolution, in which they would feel kindred bonds uniting.

      In Canada's second religious journal--The Disciple--(by T. H. Blenus at Newport) in February, 1879, the editor states that his church was one of the earliest in the province; that it had struggles within and without, and thereby passed through fiery trials; that at times it had difficulty in maintaining its identity. This reads like the book of Revelation (chapter one). It housed doubters, those who were announcing the old questions confronting Eve in the Garden, "Yea, but is it really so?" Yet it continued its program, revealing the loyalty of those who decades after dedication were "sustaining evangelistic labor in the county", meaning possibly the preaching points at Cheverie Road and Aylesford. In the early times the churches maintained preaching outposts, in schoolhouses, sometimes homes. And the membership of Newport was scattered over a ten mile radius in horse and buggy days. That was something, and would still be something for churches which today, more prosperously situated for equipment, do not achieve.

      A vivid point in this little history is that W. H. Harding, veteran preacher of the Maritimes, at Newport announced his intention of giving his life to the gospel. His life record reveals much strenuous labor thereafter. His first ministry began with Newport church, in November, 1888. He had a wide area of pastorates, but his restless evangelistic spirit ever beckoned him to wider fields.

      In October, 1892, the Newport membership was estimated at sixty-five. It is impossible for an outsider to estimate causes of decline. They are as likely as not to be more economic and social than religious. The Reform [352] light shone brightly in Hants at the beginning, and continued bravely for decades. That light still shines in lives known to the writer.

      Not much record remains of this early church in Hants Co., Nova Scotia. It must have entered into the thrilling movement that carried the Disciples along after the coming of Benjamin Howard--an American evangelist, whose individual ability to win others to N.T. views was remarkable. W. W. Eaton, in The Christian, October, 1839, reports that a church was founded here by either Howard or possibly John Doyle. They were in the excitement of new spiritual impulses, and Eaton suggested that [313] the 200 then known members in Nova Scotia, by contributing six pence per week, could sustain three evangelists in the field. But, this was not done. The sweeping in of the kingdom truly depends upon the co-operation and greatness of the faith of believers. It was so in Christ's time. We are sometimes content with small results. It is undoubted that Falmouth made its contribution to the whole cause.

      Milton's "Church of Christ" has long been a source of pride to Nova Scotia for its fine building and its long record in maintaining the principles of the N.T. church in the East. The town lies about three miles inland from Liverpool, which is a port on the Atlantic side of the peninsula. Its people are of British descent, and although Canadians of the western provinces can not know them intimately, all Maritime stock stands high in Canadian Discipledom. Like other provinces, Nova Scotia shared in the stirrings of the religious sense of the early nineteenth century. The Baptist cause was somewhat prominent in the religious scene. Obscurity wraps most of our beginnings in the Maritimes, and one tradition is that the church was founded in 1840 by George Garraty (see Biographies), who became famous for his evangelistic and teaching programs in N.S. and N.B. As Garraty travelled widely it seems likely that while on a visit he may have accomplished something like a reorganization. The same sort of reviving effort, according to tradition had been effected by elder B. Howard, who is said to have visited the congregation in January, 1841 and "organized, with Z. Freeman and Wm. Brydon as elders". (This looks genuine.) The early groups in any Canadian province could not have had anything but a hurried laying of foundations. Years later the building-up had to be done. This accounts for some seeming instability following first efforts in any province, according to W. E. Harding, who presented a studied paper at the Annual in 1925. The first preacher in Queen's County was Wm. Ashley, once a Free Baptist preacher, who came in 1834. (Canadian Disciple, April, 1926). About him the writer can at present say no more than that his name leads others on the founder's document, which the church prizes as its most precious possession. Ashley's name and record as having come to Queens in 1834, suggests that that was the real date, not 1840. The document makes up pages 1 and 2 of the original record book of the church, and is immediately followed by other entries in 1835-6, recording new members and the choosing of deacons. This shows some continuity from the earliest date. Roy M. Johnston, pastor in 1944, after much study adheres to this view. The quaint phrasing of the document reveals its philosophical plea for adherence to what is Scriptural only, which is a characteristic of similar 'early' beginnings elsewhere. When definitions became briefer and clearer, such phrasing became unnecessary. [353]

      Here follows the document, quoted from the Centennial program:

      "The Church of Jesus Christ at Milton was organized on the 20th day April, 1834. It was composed of the following persons: William W. Ashley, William Bryden, Elizabeth Ford, Zoheth Freeman, Elizabeth Kempton, Abigail Kempton, Eleanor Minard, Nancy Harlow, David Murray, Mehitable Minard . . .

      "In coming together as a Church of Christ, they declared it to be their full purpose and determination to acknowledge no Leader but Christ; no Infallible Teachers but the Apostles and Prophets; and no Articles of Belief but the Old and New Testaments, and the latter as containing the grounds of their Faith, and the Rules of their behaviour as Christians. (Amen and Amen).

      "Regarding all Sects as building upon Human Opinions, equally with the Apostles' testimony, and in many instances making void the Word of God by their traditions; and being resolved to stand perfect in the Knowledge and Practice of the Revealed Will of God: Also, regarding the Church as built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Chief Corner Stone; And it being the duty, honor and happiness of the Church to preserve the Unity of the Spirit by the Bond of Peace, there being 'but one body and one Spirit, one hope, One Lord, one faith one baptism, One God and Father of All'--They have declared before God and to each other, that it is their desire and determination to do the whole Will of God as far as they can understand it; to bear with one another, when they may differ in matters of opinion; to contend only and earnestly for the faith formerly delivered to the Saints;--and to walk in obedience to the Lord alone, as their Prophet, Priest and King; thus giving themselves to the Lord to one another according to the Will of God; they have agreed to walk together as members of the Family of God, under the government of the Prince of Peace, to whom with the Father and the Holy Spirit be honor and Glory everlasting, Amen." (The "Amen, amen" at end of second paragraph is in a different hand and was evidently placed there at a later date, though long ago).

      The charter names are family names in Milton still. In addition to the charter the church treasures a pulpit Bible which is just a little older than Confederation in Canada: "Presented by Mrs. Sylvanus Morton, January 7, 1867", reads the inscription.

      The congregation at first worshipped in a building called Zion chapel, long since removed. What is regarded as the modern period of the church [354] began with the erection of the present house of worship, which was started in 1864. "Here", it is said "Frank Etherington in consecrated skill--without thought of self--left a monument to himself in the building. S. D. Merry contributed in excellent material greatly to the interior as it stands". Of this building a visitor has recorded "mirrored in the Mersey its colonial tower rises over a hundred feet and with tapering point lifts thought upward. Boston shows few colonial churches more beautiful." The building is of wood and will seat four hundred. There is a pipe organ, and trained singers have contributed much to beautify the worship through harmonious sound. The present choir leader is Mrs. J. R. Gordon. So long a period of history cannot be fully presented. The glory of a church, of course, is its ability to transform character and make it serve Christian living. Its memories cannot be fully traced in words, but those who know something of the religious background of Nova Scotia, understand what is meant when such names are presented as Benjamin Howard (first minister), Hiram Wallace, Alexander Greenlaw, John McDonald and W. S. Patterson (early travelling evangelists), and W. F. Hughes. There are also all known to the compiler by the great reputations they created in other fields in the East. So that most of them, their names, are 'household words'. "The outstanding minister of the church was the much-loved Howard Murray (about thirty years pastor) and still remembered with pleasure by many of the members and others." This note is taken from the Centennial program of the church used on Sunday, November 24, 1940, when a solemn roll-call was held and tribute paid to departed worthies of both sexes. The preachers on this historic occasion were Roy M. Johnston, and Dr. Fred. L. Wallace of Halifax. Preachers who have served the church are O. B. Emery, H. E. Steele, Jr., J. W. Hayter, Robert Bennett, W. H. Harding, L. C. Hammond, W. G. Charlton and Roy M. Johnston who, on May 1, 1944, closed his second ministry here in its tenth year. Consecrated 'lay' energies and talents have done much for Milton, of which high example is that of the late John H. Harlow, who was a financial tower to the congregation and left a magnificent legacy to perpetuate it. (Thus Milton is one of a very few Canadian Churches to enjoy financial endowment.) And the adherence of John H. Harlow was one of the results of a Crossley-Hunter revival in Milton, in about the year 1898, and with him came a number of others whose presence was so beneficial as to almost change the status of the church. Milton church also enshrines the names of many others who have served faithfully and fruitfully as elders, deacons, leaders one sort or other. Among these [355] must be named Sylvanus Morton, Sutliffe Minard, Thos. Etherington, Allan Minard, Ellis Ford, Adoniram Ford, Jabez Freeman, Parker Minard, Frank Etherington, Angus MacDonald, James Walker, Dr. Harley Ford, John Ford, Daniel Moody, Thaddeus Kempton, Allistair Harlow, Simon D. Merry, Augustus Hemeon, and Perkins Harding. It is hardly possible to enumerate those who have served through the years in the function of teaching in Bible School, or in keeping up the attempt at character building in the Christian Endeavor Society, and other efforts distinguishing the work of the Young People--the hope of any church. It is from these fields that the preacher reaps for the cause.

      Milton supports the organized Christian activities directed by the Maritime Christian Missionary Society, the United Society of the Brotherhood, and thus links it with the great needy world beyond. Surely this church, like others, could not have prospered had not Christian women lent their hearts and hands. Some who have been remembered are Mrs. Charles Harlow, Mrs. Jabez Freeman, Mrs. James Walker, Mrs. Harley Ford (daughter of Howard Murray) who gave special service as organist for forty years, freely and graciously. Mrs. J. M. Ford, who was the first president of the Maritime W. M. Society must also be mentioned, even if in 1944 she is still active in the church. A great host of others have sacrificed and labored for the work of their church.

      Milton's membership is reported as one hundred and fifty-six resident, fifty-five non-resident. She has had a history in establishing other churches--Summerville (1874) and Kempt (1860); the latter having ceased to meet. From Milton have gone forth as preachers the following: William Murray, Howard Murray, E. C. Ford, all familiarly known. Two others, John D. Freeman and Fred W. Gordon have entered the Baptist ministry.

      In 1851, Donald Crawford, of P.E.I., came and preached in Digby County and sowed much good seed that later matured. Harris Greenlaw became a preacher and began to preach in S. Range, in the homes of the people. Worship, and the Lord's supper, occurred also on Sundays, and at these services brethren Jesse Zeigler and Benjamin Marshall acted as elders, and Benjamin Sabean and Alex. Marshall as deacons. Such was the early work. Some success promoted the idea of a building in the year 1889. This was accomplished by one of those united efforts which seem to make human activities more successful. Jesse Zeigler gave land for a site. The great day of the church was December 12, 1891, when the first [356] service was held within its walls. The following preachers of the county took part in the day: J. A. Gates (of New Brunswick), H. E. Cooke, H. A. Devoe, the latter preaching at 10.30 a.m. from I Kings, 6:7, and Ephesians 2:19-22. Bro. Devoe held a week's meeting, and organization was effected on December 19, when Benjamin Marshall and Benjamin Sabean were set apart as elders, and brethren Chas. Shortliffe and Albert Marshall as deacons; Andrew Marshall as clerk. The Home Mission board assisted in supporting Bro. Devoe at which three were added. Another preaching visit by Bro. Devoe occurred on January 16, 1892, when two more were added. In April, from 5 to 13, Bro. Devoe gave his services again with good seed sown. (He was likely preacher at Westport at the time.) In May, 1892, a S.S. was organized, with Albert Marshall as leader. The school has averaged about fifty in attendance. In July, H. A. Devoe was again evangelist with four baptisms, two of them heads of families, always a matter for which praise to the Lord is appropriate. In September, 1892, Howard Murray, pastor at Milton, preached for several days, with good effect following. (Howard Murray in that county and elsewhere was a 'beloved pastor'). In the spring of 1894 effective help was given by a business man, John M. Ford, of Milton. His encouragement, of various sorts, resulted in securing H. A. Devoe for five weeks' effort, the visible result of which was nine additions. In this effort the Home Mission board again assisted. Bro. Devoe seems to have become regular minister afterwards, as he reported in The Christian at various times success of meetings, as late as December, 1900, when his report showed thirteen added since last meeting, which was in August, when five were baptized. For some considerable time the church got along on its own efforts publicly, and the worship and S.S. were continued. In March, 1910, C. E. Armstrong had become minister and reported increased attendance and interest; (he was then pastor at Southville also). He served three years in Digby County. Some years elapsed again of purely local effort, a trial that not every church is capable of withstanding. In the summer of 1934, Donald Stockford, of St. John, came as minister, remaining six and a half years, during which time many new members were received. Since then Roy M. Johnston pastor at Milton, has given summer preaching, in 1941-2. The worship services and S.S. are being carried on and another preacher is hoped for (1944). Total membership is placed at one hundred and three. Harold Marshall and C. A. Sabean, are elders: the deacons are Edgar Shortliffe, Walton Shortliffe, Hubert Shortliffe, Arnold Marshall and Lawrence Sabean. Certain other [357] well-known names as ministers occur in the records, such as C. A. Hatfield, J. A. Gates, G. A. Jeffrey, Stevens, W. J. Hawkins, and W. J. Johnston, of the Maritime board. (Bro. C. A. Sabean supplied some information for above.)

      Shubenacadie is another church on the Hants County circuit, which began with West Gore and Rawdon about 1837, under B. Howard and John Doyle. It is twenty-five miles from W. Gore and roughly divides the distance between Halifax and Truro. The remaining churches in Hants are Nine Mile River, Newport, and a small group at one time at Elmsdale. Donald Crawford is credited with the start, following his coming from P.E.I. in the year 1855. Four men of the well-known Wallace family of Nova Scotia were social helpers and gave leadership; these were the brothers John, Thomas, Bruce and George. At the time all this began there were probably not more than two hundred members in Nova Scotia. Without stalwart local leadership no group could persist. Naturally in such a community the values of association and fellowship were tested by these pioneer folk. Some of their social and inter-church habits of worship are indicated in the Rawdon history. The group depended for growth upon the occasional preacher who could hold a brief meeting. The local leaders in such case may be assumed to have had the support of the brethren, and this church seemed to have endurance qualities, since they struggled along without a building of their own until the year 1889, when a building was dedicated by W. H. Harding. The preachers who have cheered and stimulated this little church in its long way have been Donald Crawford, John B. Wallace, (1891), J. A. Gates (1892), Howard Murray, E. C. Ford (1891) and W. H. Harding. Most certainly many others but no records are available. At the time of dedication Bruce Wallace seemed to be elder, and O. Wallace and A. L. Wallace deacons. In later years O. Wallace was a great worker and man of stability in North St. church, Halifax, Dr. Fred Wallace of that church also stems from this family. This group struggled along a year after year and were very happy when they got their building. But, other congregations have found even that accomplishment does not solve their problems. The initial push by a strong leader like Crawford was never succeeded by similar directed abilities. It is not given to every church to grow; and if one maintains fellowship and witness in its time, it has served the Master. [358]

      We came here to a territory occupied by the Disciples very early but, according to habit in all provinces, they left few if any records save in their periodicals. Their work has long ceased, but its influence still lives in personalities far removed and unrelated. The earliest writer to give an account of Cornwallis was W. W. Eaton in his journal, The Christian, in October, 1939, page 111. It is in review of a trip for preaching and discovery. He states that (about) 1837 Benjamin Howard, an American evangelist, visited these parts; that at that time there was but one church in Nova Scotia--at Halifax. He mentions churches that had been formed: Rawdon and Douglas (W. Gore) by Howard, also Newport and Falmouth--the latter "in this season's" effort; also another, Bill Town, in Upper Cornwallis. "All these churches met regularly to break bread and serve the Lord." Then he goes on to say: "There is a church in Cornwallis of about thirty-five members which has erected a comfortable house of worship." (Note: he also states that another church had been formed by a group styling themselves "Christian Baptists" which observed the Lord's supper monthly, and it was led by Geo. McDonald, out of the Baptist body. This represents the fluid thinking and acting of the time.)

      The founding of Cornwallis church may well have been by Howard, or John Doyle; and others may have helped. There appears always to have been complete uncertainty as to date until 1900 when, in an authoritative list published in The Christian, July, 1900, the following appears after the name Cornwallis: "Organized 1838; membership then thirty-five; re-organized in 1858, members eighty; membership now, one hundred and two. "One of these dates agrees with information furnished by Miss Clara A. Wood, living at Canning R. R. 2. She states that not only her grandfather, James A. Wood, but her father, Joseph N. Wood was an elder; also Cyrus Webster, of Sheffield Mills was an elder, and Mr. Blenus, father of the preacher T. H. Blenus. In later days Donald Crawford, of P.E.I., during 1858 visited many parts of Nova Scotia and in Shubenacadie, Hants County formed a group of fifteen who continued to meet for worship. W. W. Eaton was himself a native of Cornwallis (see Biographies) and in 1847 on one occasion preached there eleven times and reported always an attentive audience.

      Miss Wood goes on to report that early preachers were W. F. Pattee, T. F. Dwyer and E. C. Ford; also at one time, during his attendance at Acadia College, John Lord preached. Their places of worship have been [359] within three buildings, the first being at Upper Dyke village, the second on Church St., and lastly the Port Williams building. The cause was styled as "Cornwallis" until the building of the third church when the name was changed to Port Williams.

      E. C. Ford is a name most favorably known in the Maritimes, and he began his eleven year's work at Cornwallis in the summer of 1887. He preached at Cornwallis, Coldbrook, Steam Mill Village, Sheffield Mills. Woodville was afterward added to his remarkable circuit. That a circuit was used is readily seen as practicable. During the following years to his retirement his work can be traced through The Christian. He was apparently either temporarily succeeded or lengthily assisted, by preachers to be named. In April, 1889, R. E. Stevens (a son of the congregation) was preaching. In 1894 T. H. Blenus (another local son) was preaching. (In October, 1892, a young man named S. M. Leonard made his first sermon before the congregation as a visitor and was commended by the minister, E. C. Ford.) In The Christian, June, 1898, E. C. Ford relates the joy he had in hearing Donald Crawford preach twice. (Crawford was then aged and ill but giving to the last.) In December, 1896, it is apparent that the nationally-known evangelists, Crossley and Hunter, had visited the community. Contrary to some others Ford declared that such events helped his ministry; for whilst a deep interest was stirred up he could be on hand to give scriptural directions to enquirers. This view the writer agrees was both courageous and wise, and somewhat unknown in those days. In September, 1896, E. C. Ford retired and the membership was then about one hundred.

      In January, 1899, the steadfast Howard Murray appears as doing some capable shepherding of the congregation. For this work he was fitted. From his reports it is learned that the church now is too distant from the scattered flock, revealing perhaps a population shift, common to any country. In November, 1899, R. E. Stevens apparently is pastor, preaching at all the outside points. The scene was to change and in 1901 there appears an effort to revive the work again, using the redoubtable J. A. L. Romig, whose success had been much in advance in the Canadian West ere that date. He was using a tent, costing $1,200. Behind this effort was the well-known David Fullerton, of Pictou, N.S. (which see). The province responded to the stimulus of effective aid and "the whole country was stirred"--so The Christian reported. Evangelist Romig held a meeting for three weeks and there were seventy-two conversions, but somewhat fewer [360] baptisms. The meeting was stopped, according to a report of the local board of health, because an outbreak of smallpox was feared; nevertheless, it was pointed out, that this chance was not allowed to affect the holding of a religious meeting by another group. It was believed that had another ten days been given the meeting would have out-topped any held in the province. Though its numbers were slightly less than another recorded elsewhere, the quality of it, in matured persons, raised its standard of importance. The result of this was that a new meetinghouse was built at Port Williams; the one at Church St. was sold. In June 1903, it is recorded that the new house was dedicated on April 12, whilst R. E. Stevens was minister. A three weeks' meeting was held by evangelist J. W. Robbins, adding four. At this date it appears that a C.W.B.M. Society was active, and it remained so until long after preaching services were discontinued. In 1908 appears the familiar name of Thos. H. Bates as pastor, well-known throughout Ontario for his character and work. In February, 1910, George Titus (Maritime son) was pastor and attendance was "over fifty", which reveals another change in either strength or impulse. In October, 1912, there was no preacher, nor is one on record since. The membership was reported as fifty-six active, but through the years it declined. Eventually preaching was discontinued; and a group of faithful women continued as a W.M.S. Their annual gifts ranged from over $70 to $100.

      But Cornwallis-Port Williams church has contributed undeniably to the cause for which it was formed. It was a church in the earliest co-operation in Nova Scotia in 1839. It continued so. In 1857 the annual meeting was held at Cornwallis and elder James A. Wood collected funds for the Co-operation acknowledged as £2.1.3.

      In 1831 and 1863, Cornwallis was again host. In 1878 it reported one hundred and nine members to the annual meeting at St. John. The church demonstrated its spirit by the fact that four ministers emerged from its ranks: T. H. Blenus, Robert E. Stevens, F. C. Ford and Robert S. Wilson. Of these the following memorable items, T. H. Blenus established the second journal amongst the Disciples in Canada, calling it The Disciple. Through the kindness of James W. Barnes, a bound volume of this is in the writer's hands, to be later placed (along with other similar gifts) in Victoria College, Toronto in a collection known as "The Writings of the Disciples of Christ". The Disciple was published by Blenus where he successively preached at Newport (first issue, Feb. 1879), Rawdon, Halifax and River John, N.S. F. C. Ford was a son of E. C. Ford, who was born at [361] Milton, and a graduate of Acadia College at Wolfville. R. E. Stevens became a graduate of Lexington, Ky. College of the Bible, serving in Pictou, in New Brunswick and Island churches. He served also in U.S.A. churches. His death was on October 2, 1944. Robert S. Wilson, after college preparation became a missionary for the Foreign Christian Missionary Society, and served on the Congo mission. It was he who put the steamer "Oregon" together, and it was launched on July 29, 1910, its service transforming many things for the African mission. His wife, Bessie Kidston, was also a native of Cornwallis, and though then not a member, was friendly to the mission group, and afterwards became a member of the church in Massachusetts.

      Missionary interest certainly caught hold seriously in Cornwallis. Miss Wood informs me that the organization of their group arose out of the attendance at St. John convention of Mrs. E. C. Ford in 1892, at the time of a visit to the Convention by Mary Graybiel, of the India mission. Her influence there was such that on her return home, Mrs. Ford organized a W.M.S. group--one of the first in the province--and it afterwards held the banner for both N.S. and N.B. Its officers were Mrs. Agnes Lockwood, president; Hattie Stevens, vice president; Lila Jackson, secretary; Clara Wood, treasurer. Miss Graybiel's visit acted as a stimulant and outlet to women in half a dozen other Maritime churches, among them Coburg St., St. John. (She also had brought organization of women for the cause of missions to the sisters of Ontario, at a convention held in Buffalo, N.Y.)

      The fact that the Garsts and Smiths were our first missionaries to Japan is well-known. It is here made known that the wife of Geo. T. Smith, of Japan, was Josephine Wood, of Cornwallis church. She shared that missionary enterprise with her husband, and on March 23, 1885, she died and went to her reward. Of her, president A. McLean (in his History of the Foreign Christian Missionary Society) states that "she was a gracious and beautiful woman . . . her love for her Lord took her to Japan; her life and death made a profound impression upon the Japanese who knew her, and upon the church at home." Afterward a Josephine Smith Memorial chapel was built in her memory in Akita. It is reasonable to say that her zeal and service helped to create zeal of a like kind in Cornwallis church. Her passing also left a blank that had to be filled by another such life, and this was done when Mary Rioch, of Hamilton, Ontario, volunteered to go, and sailed to Japan in the fall of 1892.

      Another point must not be overlooked and that is, that Josephine Wood Smith owed her parentage to the two families in Cornwallis (which [362] Miss Wood says) she remembers as being longest in connection, even until the work ceased. There were three families of Jacksons and one family of Woods. Josephine Wood received her father's name and her mother was Jackson. Here we have the integrating of the life and purpose of the church and its mission within the life-chains of those who are the church's loyal supporters. The idea is here presented, that some struggling small church in over-churched Canada may actually increase its Christian efficiency, by sending abroad one of its members devoted to the "greater works which ye shall do", which the Saviour may have meant when he used those inspiring words.

      A church that will lend its minister to start a new cause, reveals the gospel spirit; and it was not unusual in early times anywhere. The Milton church during the long term of Howard Murray as minister, sent him to Summerville about the year 1887. He held meetings in a hall and had with him as support some Milton members This is a fine pattern anywhere. Names of these associates were: Wm. J. Clancy, Mrs. Jennie Hazen, John Hupman, Reuben Leslie, Mrs. Matilda Shankle, James Walker, Mrs. Walker. In this effort Bro. Murray was also assisted by two well-known preachers in the province--J. A. Gates and E. C. Ford. Opposition to the use of the hall was met by the opening of the home of Mrs. Nathaniel Hupman, with prepared seating suitable for an audience. So, there was a preaching 'revival' and a number were won--the first ones in Summerville to witness for Christ in Scriptural baptism. These were: Richard Huskins (first convert), Mrs. Arthur Inness, Sadie Shankle, and Mrs. N. Hupman. Others were baptized soon after and a house of worship was built, dedicated in 1889 by H. Murray and E. C. Ford. During the long life of the church it has got along without outside financial assistance. It believes in an educated ministry and has been a contributor to organized co-operative work. It has had relatively small numbers, the membership being somewhat scattered in residence; and it has maintained that good working arm of the church, the Bible school. "The church is very much a gospel church" is a statement made about it, which reflects hope and courage for all. Examples of the "revival" spirit may be given in the following: in the summer of 1914, when O. B. Emery was pastor, Lowell C. McPherson held a meeting with additions and renewals of thirty persons, bringing the membership then up to nearly one hundred. In a series of special meetings conducted by the pastor, R. M. Johnston, and Wm. Bilson, in the fall of 1942, twelve [363] surrendered to Christ. The church and school have been supporters of missions at home and abroad. Usually its ministers have been the same as those of Milton, from which it is distant by twelve miles. Thus its ministers have been H. Murray (for many years); O. B. Emery, H. E. Steele, Jr., J. W. Hayter, H. Bennett, W. H. Harding, L. C. Hammond, W. G. Charlton, Roy M. Johnston.

      In November, 1944 Mrs. J. Curiston reported the formation of a group for mission study, with women elected, as follows: president, Mrs. Aaron Broughm, Port Mouton, N.S.; vice-president, Mrs. Aubrey Hupman, Summerville Centre; secretary, Mrs. Kenneth Miller, Port Mouton; treasurer, Mrs. Carl Davis, Summerville Centre.

      Some members who have been active through the years are here mentioned: Mr. and Mrs. Nathaniel Hupman, Michael Davis, Mrs. Minnie Davis. Mrs. Davis was called home in March, 1944, from her labour of love in this congregation. She lived opposite the church and it was her life interest. Besides being for years its treasurer, she served it in other consecrated ways. N. F. Clancy served as elder with great faithfulness, until his accidental death in November, 1942. The present elders, men respected in their spheres, are Isaiah Huskins and Herbert Leslie. The Summerville church is on the South Shore paved highway, in a rather picturesque community. It is within sight of the sea and the baptizing is done in tide water. The building is a "church edifice" and is a landmark along the way between Liverpool and Shelburne.

      A narrow splinter-like bit of Digby County thrusts itself southwestward into the sea between the Bay of Fundy and St. Mary's Bay. This rocky ridge is really a continuation of North Mountain, and is, by natural depressions, some above and some below sea level, cut into ten mile pieces. The upper Gap is known as Digby Gut, and is the entrance to Annapolis Basin. Here the town of Digby is situated, where once a Church of Christ also existed. Digby Neck ends at Petite Passage, through which flows a prodigious tide, and across which the fishing village of Tiverton rests on the upper end of Long Island. Briar Island is below Long Island and separated from it by Grand Passage.

      A sister church to Tiverton is at Westport, on Briar Island. Digby county has four continuing churches: Westport, Tiverton, Southville and South Range. [364]

      "The church at Tiverton was organized in 1859 by elder Beecher Knowles", wrote W. K. Burr, who claimed authority of intimate knowledge. Bro. Knowles held a revival and was considered an able preacher. The group started well with twenty-five members, and a building was erected the same year. Wesley Outhouse gave the land. The elders appointed were John Smith and Thomas Ossinger. Charles Knowles also was an evangelist in 1859. Ministers at the organization were elders James Beecher Knowles, George Garraty, Donald Crawford, Alexander Greenlaw, and W. S. Patterson.

      But back of this was the visit and preaching of Donald Crawford, of P.E.I., who (according to W. K. Buff) came in 1855, when he baptized Mrs. Haynes as the first member of the church. Mrs. Margaret Cossaboom. was one of the original members. On Crawford's arrival he was entertained at the home of John Smith and wife. These were charged with this irregularity at the Freeport Baptist church (Wm. Hall, minister). Mrs. Smith's answer was that in so doing, according to scripture, "they entertained angels unawares." But the Smith's were dismissed from the church!

      At first the group met at a schoolhouse. Leading workers were Margaret Cossaboom, (deceased January, 1943,) Mrs. Wesley Outhouse, Mrs. John Clifford, and the elders.

      During the ministry of Joseph A. Gates, 1867-72, and largely through his efforts, a church building was brought to completion. This good brother was highly acclaimed by his people. He was followed by E. C. Ford (familiar name in these records who in 1872 began a pastorate of seventeen years, during four of which he lived in Tiverton.) With him (in 1880?) Howard Murray co-operated in a meeting in which thirty-eight were added.

      Minister and evangelists have been the following: Thomas B. Knowles, Joseph A. Gates, Harris Greenlaw, E. C. Ford (1872-79), Wm. Murray, Howard Murray, H. E. Cooke, H. Devoe (1887-9), John W. Bolton, George Titus, W. K. Burr, Thos. H. Mason, John Lord, R. W. Stevenson, H. Applegate, L. C. McPherson (1916), W. J. Hamilton, John H. Wells, W. J. Johnston, R. L. Morton, M. H. Outhouse, and J. W. Derby, minister in 1945, who came to the work in November, 1935.

      Some outstanding leaders and church officers were Thos. Ossinger, John A. Smith, Linda Outhouse, Maria Outhouse, Hiram W. Outhouse, W. A. Cossaboom. [365]

      In the church's formative period a Bible School was established and its fruitage to church and community has been manifest during the years. Thos. Ossington gave it early service. Later a Christian Endeavor society was established. Then later the church went forward to accept duty towards home and foreign missions, through the Maritime Society and the Foreign Society. A women's missionary group was established and the church helped to extend its mission to the world outside as well as locally.

      Co-operation began on a provincial scale with the formation of an organization in 1855. Foreign Missions began with the Disciples in 1874, but no Canadian churches could be said to be awake to the call until a decade later, or 1887 in Ontario. An outstanding memory amongst the older folk are the great prayer meetings and high church attendance. This must be a familiar fact in early churches and it may partly be attributed to the larger social dominance of the church in earlier times. To restore the church's pre-eminence is one of its problems. It was here that the Maritimers launched the St. John Christian, in 1883. Canadians across Canada should be glad to note that this little maritime group sent two of its sons into the Christian ministry, in the States mostly: C. O. Cossaboom and M. A. Cossaboom; and two maritime preachers who were born here are W. L. Outhouse and M. H. Outhouse. William Cossaboom was still an elder in 1944. Perhaps the vital part played by worshippers in singing has had a favorable effect. These four Digby County churches have played a great social and religious part in the County's history. Back of it we must assume lies earnest Christian living. Tiverton's membership is now reported to be resident, seventy; non-resident, thirty.

      This is truly a maritime church, situated on Briar Island in the Bay of Fundy. It is port of Digby County. The first to proclaim Restoration principles here was the renowned Donald Crawford, who from 1852, labored at several points in the County in the presentation of the gospel in a fashion new to enquirers. There was considerable opposition there but, somewhat through Crawford's influence, a free meeting house was built, called "Bethel" (from The Christian, March, 1889, September, 1891). In 1859, Milton church sent George Garraty as a missionary to Westport (see Biographies for both these laborers). George Garraty, "the breaking-up plough" of the Disciples, was able, after his vigorous presentation, to organize the first church in Digby County on 25 October, 1859. The first members were: (from the church's records) B. H. Ruggles, G. B. Potter, [366] John Peters, Annie L. Potter, Matilda Bethune, Elizabeth Pugh, Julia Horsefield, Cynthia Peters, Mary A. Morell, Sarah Potter, Hannah Peters, Abigail Titus, and Orinda Peters. J. B. Knowles served four years (1861-4) as their first preacher; and J. A. Gates followed with three years; both men served long in the Maritimes. E. C. Ford, next, had pastoral charge, and much influence there for at least fifteen years, when seventy were added in Westport and about a hundred in Tiverton. The lovable Howard Murray as evangelist contributed at least thirty-five additions of this number. Another veteran, H. E. Cooke, came in May, 1889, and served for at least five years. Other preachers were H. A. Greenlaw, W. S. Patterson, . . . Keeler, J. W. Bolton, George Titus, T. H. Mason, J. W. Hamilton, A. A. Scott (1926), R. L. Morton, M. H. Outhouse; and the present minister J. W. Derby, with long service in the Maritimes, including a former service in Westport and Tiverton during 1914 to 1920, inclusive. He began his last pastorate here in November, 1935. Men who have served as evangelists for special meetings (in addition to those mentioned as earliest) are Wm. Murray, H. A. Devoe, J. A. Applegate, A. J. McLeod, John Lord, L. C. McPherson, John H. Wells, W. J. Johnston and Geo. Titus.

      Some outstanding leaders both spiritual and temporal have been elders John Peters, Sr., B. H. Ruggles, G. B. Potter, Timothy Payson, Edward Titus, William Horsefield, Elisha Rice, the Pughs, Edward A. Payson, John N. Peters, Leonard Bailey, Chas. McDormand, George Bowers, E. C. Bowers, M.P., H. C. Titus, Edward Cousins. Through the years Westport and Tiverton churches have co-operated in regard to having the same minister. Westport maintains always a Bible School and has had a Society of Christian Endeavor, or Young People's Society. A record in The Christian reveals that in the fall of 1885, a group of fifteen members was formed for the Willing Workers. There is a W.M.S., and the church co-operates in supporting the Maritime C. Missionary Association, and the foreign work through the U.C.M.S. Good singing is said to have always been a part of its worship. Older people relate that the old time prayer meetings were wonderful, and attendance at church was high. This would be at the times when men returned from fishing labors on the sea. To maintain worship and Christian testimony during all these years has been a faithful discharge of first duties, especially when it is remembered the population of the island is constantly depleted by removals. Most of Canada's hundred odd churches scattered across its great width can have little knowledge of the problems of an island church, but they are similar to those [367] which are rural, as many are. Bro. Derby in 1944, reports a membership of seventy-one and fifty-eight absent, and a Bible school enrolment of seventy, attendance fifty-two. The chronicler is unable to record more details, but that behind the personalities mentioned a vast amount of religious sacrifice, service and Christian joy has been manifest, all to the good in considering the total testimony of the Disciples in this Maritime region. A. J. Elliott, Chas. Moore, and the late Chas. Welch qualified for the Christian ministry, but never acted with any churches of Christ.

      Nictaux Falls was a small church, now lost to all appearances, except for two existing facts. It was situated near the town of Middleton, which is on the railway from. Annapolis to Kentville and is relatively near the Bay of Fundy. Miss Clara Wood, of Canning, N.S., sent the compiler a printed report of the churches in N.S. and N.B. for the year 1877, in which eighteen points are mentioned: among them, "Nictaux Falls, N.S., (Report 1876) Whole number, 20." A well-informed person from each province has been appealed to, but nothing is known of this group or who was the agent in gathering it. Whenever this happens there is revealed a weakness in organization, else why can provinces lose churches or churches lose members 'without a trace'. There was some life at Nictaux Falls, even after the above date, because there has been found in the column of The Disciple, of River John, N.S., issue July 15, 1881: "Agent for The Disciple, at Nictaux and New Albany--Mrs. O. Barteaux". Further information is welcome if available.

      This point is on the Elmsdale-Windsor highway. It arose in a time when Hants County disciples were anxious that those too distant from other centres, might have a cause of their own. The simplicity and scripturalness of the N.T. order required that it be adopted wherever known; and often this led to beginnings that could not be substantially sustained. The Christian, April, 1889, reports that W. H. Harding had been there, finding it a new field in an early missionary endeavor on his part, about the beginning of his long ministry. There were but half-a-dozen disciples then. But as far back as 1878, it was reported as a mission of Rawdon. In August, 1892, Nine Mile River was reported as one of the promising mission points of Nova Scotia and that co-operation was aiding it. David McDonald was local treasurer. In the issue of March, 1894 a new house of worship, to [368] seat two hundred, was on the way; on May 20 it was opened by W. H. Harding as preacher. The leaders then were David McDonald, John W. Wright, James Fraser and their wives. A Sunday School was begun in the summer and the meetings were then well attended. In November, 1895, W. H. Harding reported the organization of the church. The elders were James McDonald and John W. Wright; deacons, Stillman McDonald, James Fraser, Hiram McDonald. The church was the latest one of the Hants County churches. It served a scattered community of its own and was in a thinly-settled section a rallying point for those who felt need of religion, and where tolerance was broad. The membership was never large. In 1913 it had apparently declined to twenty-seven members with eleven non-resident besides, and was maintaining a S.S. Further facts are not to be had, but the obituary of John W. Wright, an elder, is enlightening. His death was on December 16, 1924. A. J. MacLeod (minister) of Tatamagouche, N.S., wrote a feeling tribute in the Canadian Disciple, February, 1925. The following is a condensation of his tribute. His death leaves an irreparable loss to the community; his life was the kind one meets but once in an ordinary lifetime. A high estimate was had of him as a man and Christian. Without any advanced education or special preparation, yet with talents that could be described as remarkable, he dedicated his whole being to the Master's cause. For many years he conducted the services in his home church, both morning and evening, and once a month, in the afternoon driving to Rawdon, six miles, where he conducted a service. He also went to halls and schoolhouses in other sections, where religious services were few, with all classes, religious and otherwise attending. And everywhere larger congregations came together, Sunday after Sunday, and year after year, than regularly-ordained ministers could draw. Through it all he never accepted a cent of reward, though it was suggested to him. Through his inspiring address and appeals many had their minds turned to the higher things of life. His daily labors were heavy, yet he gave three services each Lord's day, and attended funerals when required, often without preparation; and he did this in an unbroken course of years, until ill-health drove him to the hospital. On the Lord's day, ten days before his death, he held two services, driving miles to do so, visited and prayed with a number of sick persons. Truly his life was filled to overflowing; an inspiration it is hoped to all who read. These notes are written to commemorate such loyalty. [369]

      The influence of this church persists (1945) in North St. Christian Church, Halifax, where two daughters of elder John H. Wright are active in the work, as also are two of the sons of Hiram McDonald, both officers; and others are members. Bro. Stillman McDonald (past fourscore in 1945) is the only original church official living. Doubtless other streams of Christian influence could be traced.

      In the year 1839, in Hants County, a 'co-operation' was first effected amongst some churches there. Before that time there had been preaching by Benjamin Howard, and likely also by George Garraty. In 1840 Garraty founded the church at Milton, in Queens, and that church sent him abroad to evangelize, as was the habit in those days, for the period of settled pastorates had not begun. The land had to be developed first by ploughing for the gospel. Kempt was founded by Garraty, according to W. H. Harding, in his "Beginnings in the Maritimes", where he calls it a strong church. It had a long history before much seems to have been published about it. In convention, September 20, 1879, a membership of one hundred and ten was reported. The shepherding evangelist, Howard Murray, found it on January 25, 1884, "enjoying a red-letter day, with forty at the Lord's table, two being baptized and three taking fellowship, one being restored and others taking their places at the Lord's table" (evidently a sort of restoration day). Bro. White was the beloved elder then. Another later visit found things in an encouraging fashion with a sewing circle in operation by the sisters (The Christian, January, 1886). In much of this the 'mothering' of nearby Milton church must have been present. H. E. Cooke reports in November, 1888, that the church had been coming through trials: he referred to Rev. 2:14; "It was a wonder any church was left". In The Christian, November, 1888, Bro. H. Murray had rendered great spiritual aid.

      On August 19, 1889, a young sea captain began his very long Christian ministry at Kempt. He was the beloved H. E. Cooke (see biographies). He remained but seven months and was called to Westport; but he returned in September, 1891, and preached, when nineteen were brought into the fold. About this time the church was actively co-operating with other groups, at Grafton, at Harmony and Lake May (four miles distant). At Lake May there were sixteen additions, which must have been encouragement in the rural scene. Howard Murray was the active promoter for a time and the church would have died without his help". His brother, Wm. [370] Murray, became pastor in December 1889, speaking at the various points. The faithful I. C. Cushing reports in February, 1890, that a church house was under construction at Lake May, Elder White having given land for it and a cemetery. He thanks the mission board for its help. Meantime the sisters had been hard at work, with their sewing circle, and in May, 1894, Mrs. Grace W., Dukeshire reported the organizing of an auxiliary of the C.W.B.M. Yet, in February (The Christian) there is yet no preacher, but H. Murray is encouraging with the statement that the outlook is good, for the Endeavor Society in Grafton had been found and was a means of developing their energies.

      In August, 1896, it is seen that W. H. Harding had been sent down to do some preaching, with encouraging results (The Christian). By September, 1897, the membership had gone to sixty-five. From The Christian January, 1889, it is found that F. C. Ford was preaching on alternate Sundays; but whenever a preacher was absent, the elders carried on the worship, as they were qualified. This continued mainly until 1902, when E. Freeman and Z. W. Freeman were the elders. The church loyally held on as long as leadership was available. In August, 1906, the church had the joy of entertaining the Maritime Convention. But Kempt church, with all its possibilities and usefulness, was destined to end its days. In October, 1908, the faithful Bro. Cushing reported that Bro. J. H. G. Hamilton, also A. M. Lambert, had been preaching for them. W. P. Doliver and A. M. Lambert were deacons. The causes that worked against the continuance of the church, and the date of its closing, are unknown to the writer; but the church has always been spoken of with respect. The Maritime Christian Missionary Society aided extensively. No doubt, some souls touched by its ministry, still remain in the Maritimes, if not elsewhere. "I know thy works"--Rev. 2:2.

      Southville church of Christ is in Digby County, seven miles south of Weymouth. With it is associated Riverdale, which is three miles farther on; also Danvers (formerly known as Woodville) which is three miles N.E. from Southville. Organization of the church was effected in March, 1888, with eleven members, as follows:

      Mr. and Mrs. Stephen Steele, Southville; Mr. and Mrs. John E. Wagner, Riverdale; Benjamin Wagner, Peter Wagner, Catherine Wagner, and Sarah Wagner (children of John Wagner) all of Riverdale; Charles McCollough, John Berry, and Jane Hassett. [371]

      The following introduction is taken from a history of Digby County, quoted in the Canadian Disciple, issue of February, 1932; it bears marks of intimacy from the side of the churches of Christ.

      "The Disciples of Christ, often called Campbellites, also entered the county in the same decade (i. e., 1842-52). Elder Donald Crawford, at present time (1893) of New Glasgow, P.E.I., and editor of The Christian, visited Southville in the winter of 1852. From thence he proceeded to Lower Rossway, where he preached in the schoolhouse, creating much interest among the youth. These services were opposed by many in the community. He next visited Duck Pond Settlement, now Southville and Riverdale. After describing his interpretation of the Bible to Stephen Steele and John E. Wagner, in the latter's residence, Crawford accepted Mr. Wagner's invitation to preach next day. He afterwards left, but returned three weeks later, when Mr. Steele was immersed. During a subsequent visit, Wagner, with two sons and two daughters, also became Disciples. About the close of 1852, five others having joined the six already named, the eleven were constituted the earliest Church of Disciples in the county. Though a few besides were immersed in different sections, no other societies were then formed. Crawford found some warm friends on Briar Island among Baptists and others, but no followers appeared. In 1859, the Disciples Church at Milton, Queen's County, despatched Elder George Garraty to Westport. He immersed a number, who were organized into a church. Although these churches were one hundred miles from any others, Elder Crawford frequently visited them. Elders Joseph A. Gates, Harris Greenlaw, and several others, visited South Range and Gulliver's Cove, as well as Westport and Southville during succeeding years. In 1876 the South Range Church was instituted, Thomas J. Zeiglor and Benjamin Marshall being leaders. Another was formed in Gulliver's Settlement, managed by George Thomas and others. These are all the branches ever formed within the county. Houses of worship were erected on Briar Island, at Southville, Gulliver's Cove, and South Range."

      Thus Southville is the first church organized in Digby County. The above omits Tiverton, begun in 1871 and Digby town in 1898.

      We are accustomed to hear of the difficulties of rural churches keeping in operation, even in these days of reliable transportation; but here are rural groups that have found the way to unity through many years. Neither Riverdale or Danvers ever had a church building. The present building at Southville was built in 1888, when J. A. Gates was minister. It was [372] dedicated by W. H. Harding. Prior to this services were conducted in the schoolhouses at Danvers, Southville and Riverdale. In fact, for years after, nearly all evening services were held in the schoolhouses at Danvers or Riverdale, so as best to serve the community, because of transportation and distance. There was never a large membership from Southville; the great majority, even in 1888, lived at Riverdale and Danvers. Today (1945) the membership is scattered over an area from three to ten miles from the church, with not more than six members living within three miles from the church. Over fifty reside in Weymouth, including most of the teachers and officers. The membership, according to 1944 Roll Call, was two hundred and twenty-six; fifty of these non-resident, many in the U.S.A.

      The first officers were, elders: Stephen Steele, Benjamin Wagner; deacons: Peter Wagner, Charles Cosman, George Cosman, George Wagner. After Benjamin Wagner's death, Peter Wagner was appointed elder. Stephen Steele, Peter Wagner and George Wagner, are most worthy of mention, for they served long and faithfully under trying circumstances. LeRoy Wagner, now deceased, served also as elder.

      The present officers (1945) are: elders, Charles Amero (elected Jan. 22, 1911 ), Alfred Cosman, and H. E. Wagner; deacons: Manly Wagner (elected in 1911), Harry C. Lewis, Harry J. Lewis, William Barr.

      Some very faithful ministers have served these churches, whose names are also identified with labors in other churches. J. A. Gates served the church for the greater part of the time until his death in 1893. He served faithfully and well. (See his work at Back Bay, N.B.) H. A. Devoe, another stalwart, preached for the church about 1895, with good success. (See Digby town). H. E. Cooke, followed. He held a meeting with wonderful success; about thirty-five were baptized. He was located here for about three years, when he moved to Kempt, Queen's County. (See Biographies). He was followed by J. A. Spears and wife in 1903, preaching here and at S. Range, for a year. C. E. Armstrong came in 1906. He served the churches at Southville and at S. Range with good success for six years, considering that South Range is distant from Southville, seventeen miles, and travel was by horse and buggy, with imperfect roads.

      After C. E. Armstrong's departure in 1912, the church was without a settled pastor for about twenty-two years, but under strong and faithful leadership, and a devoted following, it continued to maintain the Sunday School, and the Lord's Supper, followed by a helpful testimony meeting. There being a number of very loyal and capable men who. always took [373] part, these supplied the need for the occasion. Even in that time many had moved from the community, a number to Weymouth, and having to travel seven or eight miles, yet when travel conditions permitted they were present. Such loyalty can certainly be commended.

      However, from 1912 to 1934, when the church next had a regular minister, the church was visited by a number of preachers and evangelists. Among them were O. B. Emery, Howard Murray, Wm. Murray, J. W. Derby, G. A. Jeffrey, John Lord, A. J. MacLeod, Mr. Hamilton, W. J. Johnston, Laurence Wright, and many others, all sacred to memory. Here are records of some of these visits. C. A. Hatfield held a meeting in the summer of 1917; result, twenty-six baptisms, two by statement. G. A. Jeffrey, a meeting in 1922, twelve baptisms, four by statement. Between 1927 and 1934, W. J. Johnston, secretary-evangelist for the Maritime Christian Missionary Society when he first visited Southville, held seven meetings in all (two in 1927), the results of which were a grand total of baptisms seventy-three, by statement four. His meetings were a real spiritual uplift, with great ingatherings as the field was then ripe. People came from miles around, and on many occasions the house would be packed, with many standing about the door. (See Portage LaPrairie, Man.)

      In 1934, Donald Stockford came with W. J. Johnston, as singer, fresh from college. He was ordained that year. His services were secured. He was a forceful and earnest preacher. Although the church is somewhat isolated and the membership scattered, he had large audiences through his ministry and much interest was created in the surrounding country. He lived at Weymouth, about eight miles from the church. Regardless of obstacles by distance and road conditions in spring and winter, very few services were missed. Previously the church had always been closed during the winter months, except during C. E. Armstrong's ministry. It was with deep regret that his resignation was accepted in 1940, after six years of loyal service. During his stay there were additions each year. In all, over the six years, fifty-two by baptism, two by statement.

      Roy M. Johnston's services were secured for six months in 1943, May to November, also for the summer of 1944. His was a very happy ministry, with five baptisms. Being without a minister (winter of 1944-5) the church waited for spring to re-open services.

      A women's Christian Missionary Society was organized by Mrs. H. E. Wagner, about 1906, which carried on for six years. The church makes [374] offerings to the Maritime Mission Missionary Society, according to Year Books.

      Two members have entered the Christian ministry, namely, George D. Weaver and J. W. Gates. Job Journeay also entered College to study for the ministry, but died before his course was completed. All attended Lexington Bible College, Kentucky.

      A small group here determined to test whether a Church of Christ could be maintained in their midst. Some of the names are of families interested in the cause elsewhere. The leading ones were: Stanley Hines, John W. Cossaboom, John Cossaboom, Thos. Gibbons, John Wensell, and the McDormands. Stanley Hines was active in promoting a building campaign, which was successful. A small but suitable house was erected and opened for worship on December 2, 1892, with H. E. Cooke as preacher, and he also gave considerable work for the cause then and after. In June, 1897, Howard Murray held a good meeting, with ten additions. The total membership in July, 1900, was reported as but twenty-seven. Many persons helped by contributions to the building fund. The labors of ministers could not be continuous and the Home Mission board was unable to finance a cause so weak in numbers. Work here has long since ceased.

      This sizeable town in northern Nova Scotia, lying on Pictou Harbor, was in 1896 a cultured conservative centre of influence for the province. A church of the New Testament was desired for it by David Fullerton, who for some years witnessed his faith by great loyalty. There had been no immersionist body in that community and the time seemed ripe, the need great. David Fullerton had taught his children the simplicity of the gospel; also a few individuals were won. The first preaching publicly was done by E. C. Ford in 1896, and Geo. Weaver preached for three months. David Fullerton was confident his town would respond as he had, and somewhat after the style of the wise husbandman, he built an auditorium, and bought a building adjoining where a minister could reside. (His son was later to repeat this sort of loyalty in Kenora, Ont.) He secured the assistance of the American Christian Missionary Society, which had assisted so many points in Canada, dating back to before the Civil War. A young graduate from Lexington, Ky., College of the Bible, Rupert E. Stevens, of Cornwallis, was secured and he began work on September 13, 1896. He was greatly assisted by an early evangelistic meeting by R. W. Stevenson in [375] January, 1898, with five baptisms. These were probably the first in that town for forty years and amazed the people. In June, 1899, W. H. Allen, also of Lexington, Ky. succeeded as minister. There had been considerable growth of confidence and respect for the new cause and high hopes were had.

      A great step forward was made owing to the stirring the town received by the evangelist J. A. L. Romig, whose name has appeared in a similar strain in many of these chronicles. He held a meeting during most of March in 1900, which resulted in twenty-one baptisms, and seven more were due, but the converts were shepherded against it. Two Salvation Army officers were baptized also and being reprimanded severely gave up their places to remain loyal to their faith. (This is stated as a record of the attitude at the beginning of the century against Scriptural baptism.) The time seemed ripe for organization and it was effected on Lord's day April 1, with forty-one members. The elders were David Fullerton and W. H. Allen; deacons, Albert McKeen, John D. Fullerton, John Carr, Jas. O'Hara; clerk, E. Fullerton. David Fullerton gave the hall to the church at this time. It was known as George St. Christian church. F. J. M. Appleman became minister and served for about two years. The task of the small church was hard, amidst so great conservatism; but they loyally persevered and in time some acceptance was won. They sustained regular services, midweek prayer service and Sunday School; and were active for home and foreign missions, in the way a young church always seems to be.

      Evangelistic efforts were made from time to time, under R. F. Whiston, J. W. Robbins, Harry Minard, and W. J. Wright of the American Society. If they could have retained all who were won, a congregation of a hundred might have been secured, so Bro. Stevens reported. A great drawback was the unstable population, which was always responding to the economic opportunities across the line, and which naturally took the young away first. The church continued its loyalty to worship and the Lord's table, carrying on with or without a minister. Month by month it became more evident that the task was too great for so small a number. Their last regular minister was Bro. Appleman, so far as known. By September, 1903, the membership had declined to fifty, with thirty-nine rated as non-resident; in 1912 it was reported as thirty (estimate). The American Board, and Maritime board also, had done as much as circumstances would warrant in support. But when this is admitted, as it has to be sometimes, it is also evident that a religious body seldom ever acquires or gives support [376] sufficient to ensure a foundation, unless the local supporters are able to secure the first footings. But the foregoing is an illustration of the folly of a divided Church. Perhaps when the whole of Christ's followers in some generation learn His real message to them (union and love in His name) they will make it unnecessary to report that a "cause" of Christ has failed in any community.

      This picturesquely-situated town of two thousand, whose main industry seems to be shipping fish from Fundy's heaving tides, is in Digby County on the Annapolis Basin. Here we have some earlier churches--Westport, Tiverton, Southville, S. Range, and Danvers. Perhaps Digby was too big for entrance in pioneer days, for we are a rural people in all provinces except B.C. The cause here was begun in 1898 (Harding), and H. A. Devoe, if not first preacher was the one who, living near it, determined to see a worthy cause established. In May, 1889, J. A. Gates had been preaching there, and later H. E. Cooke and Howard Murray were to add their quotas of faithful witness. Through Devoe's energy a lot was bought and funds were raised for the erection of an appropriate house of worship. This was after evangelism had got together about thirty who could be depended upon--all this amidst considerable opposition as well. For development at this point Bro. Devoe turned to the Maritime board, and to evangelist J. A. L. Romig, who had shown remarkable results from his work in western centres. A meeting conducted by him in a tent, brought in only six persons. Is Digby town "stony soil?" But Devoe kept on and there came a day (Oct. 12, 1902) when a truly fine house of worship, seating three hundred and fifty, was dedicated to God's work, amidst fond hopes of even greater triumphs later. Ralph Gebbie, an Australian, then Maritime evangelist, was preacher. He gave all credit to Devoe. At that time Stanley Hines was the church's elder and generally the church's standby (there seems always one such man). In 1903 the membership was thirty resident, sixteen non-resident: gifts to Home Mission $133.40, with five baptisms and five received otherwise. This was the right track; helping others, in need of help themselves.

      In 1905 the reports are not so good, and there was less and less hope. By 1911 we learn from The Christian (March issue) that C. E. Armstrong had been sent by the board to revive the work. His vigorous aid stirred a fresh warmth and attendance, which was encouraging "since the house had been closed for so long." During its period of activity Digby [377] co-operated with Danvers and South Range in preacher supply, but this had to come to an end. The reason for this was that the Maritime board was without resources to finance an unfinished effort. What is a board but a co-operative committee handling the funds and directing the aid of all sorts which the brotherhood supplies? Eventually there had to be silence in the effort.

      The failure of Digby should be studied by other boards. Its founding seemed to have all the requisites for success. There was the splendid faith of Bro. Devoe and a neighborly promoter of churches in the person of David Fullerton, of Pictou. Again, faith was followed by the good works of a fine building and at least early financial support. The organization seemed to be adequate and worship was enhanced by the aid of a fine organ in congregational singing. Challenged by the remarkable success of J. A. L. Romig in the West, and also in Cornwallis (which see) that indomitable evangelist put his energies into a meeting, with the small result quoted. In searching for a reason for the lack of growth, a preacher, I. G. Shaw evangelizing in the province in 1914, attributed it to "neglect on the part of the preaching brethren, since it became a field of tares" (Christian Standard, Aug. 15, 1914). The facts adduced here seem to point to more than the preachers. Nor can we reasonably say that "denominational rivalry"' caused the breakdown, though that condition was a factor as elsewhere. It is well to remind ourselves that while the Lord gives the increase, according to faith and effort, there is always a possibility of "stony soil" and of the refusal to listen which our Lord warned his first preachers about when he sent them forth ("shake the dust off your foot as a testimony", he said and go onward). The prophecy which Jesus made--that "greater works" are possible to future laborers, might be said to be a challenge to the whole Church of Christ to provide in real unity the strongest appeal to the individual and the community. We may reasonably conclude that because the "other sheep" which Christ was to seek in other areas may have presented to the Spirit of God a brighter field than Digby did at that time. The historical value of the foregoing facts lies in their presenting a somewhat complete picture of a failure.

[DCC 336-378]