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A History of Tatamagouche, Nova Scotia
Chapter  VIII.  The Churches and their Ministers

THE first service conducted at Tatamagouche by a Minister of the Gospel was in the year 1775. It was then that this community was spiritually uplifted by a visit of the Rev. James Bennet, an itinerant missionary of the Church of England. On the occasion of his visit he administered the Lord's Supper to twenty-eight communicants. This was only three years after the arrival of the first permanent settlers so that this number would include, about all the adult persons then living in the community. Fifteen years afterwards, Mr. Bennet again visited Tatamagouche. Returning to Pictou, he lost his way and was forced to spend the night in the woods.

The first settlers, as we have already seen,, were intensely religious and, though they did not have a regular minister stationed in their midst, they nevertheless held meetings of their own, and thus kept alive the strong religious principles for which they were known. In 1793, the coming of the New Lights among the people at Tatamagouche and River John caused such serious unrest, that John Langille and George Patriquin of the latter place sent for Dr. MacGregor of Pictou, who immediately answered their call. After his visit to River John, he proceeded to Tatamagouche. At the time, there were only fourteen families in the settlement, three Scotch and the others Swiss. All were Protestants, the Scotch of course, being Presbyterian, and the Swiss Lutheran, though they nearly all, if not all, became members of the Presbyterian Church. Dr. MacGregor found that the little settlement had in no wise neglected the spiritual side of life. In their weekly prayer meetings a Mr. Kelley took an active part.

“Kelley was an intelligent, able and industrious man to whom they all became much attached, and through whom they obtained instruction in the elementary branches of education. This Mr. Kelley, however, set out for Truro, but never returned. Afterwards his body was found near a pond where he had perished from cold and hunger, after having erected a slight shelter and made a fire. His loss proved a great injury to the moral and religious improvement of the people.”

While at Tatamagouche, people from far and near, some even from Wallace, came to converse with Dr. MacGregor at the house of Wellwood Waugh, where he lodged during his short stay. The weather was stormy, which prevented him from doing much travelling. On Sunday he preached at the house of James Bigney which, as we have seen, stood near the east bank of the French River. So many gathered that the small house could not contain them and “when parents held up children to be baptized they had go into the open air to find standing room.”

A few years later Dr. MacGregor again visited Tatamagouche, River John, and Wallace. This time he came around by the shore from Pictou to River John and then through the woods to Tatamagouche. In the following years he paid several other visits to this place while on his way to Wallace where a number of Scottish families had settled.

The first minister to hold regular services at Tatamagouche was the Rev. John Mitchell, who was born in the spring of 1765 at Newcastle-on-Tyne, England, where his father carried on the business of a flour merchant. He left school after receiving the ordinary common school education, and began to learn the xope-making trade. Spending his spare hours in either idleness or wickedness, his life at first was anything Put a Christian one. On a Sunday, while out-rowing, he was saved from drowning by what he believed to be the intervention of Divine Power. After this he became a regular attendant at church services, but at the same time he did not entirely forsake his evil ways. One day, when on the race track, to which he frequently resorted, he seemed to come to a fuller realisation of his sins, and then and there determined to give his life to the ministry.

“The next day”, to use his own words, “when others were enjoying to see the races, I went out to the fields to pray, read and meditate. The Bible became precious to me, prayer my delight, and divine".

He decided to become a minister and in the long way which led to his entry into that profession, he never faltered.

Preaching in the day time, his spare hours were no longer given to idleness but rather to study, so that by 1795 he had obtained sufficient education to enter Horton Academy.

When he completed his course at that institution, he was sent by the London Missionary Society to America. Leaving London on March 17th, 1800, he arrived at Quebec ten weeks later. He first received a call from Montreal, but preferred to go to New Carlisle, which was a poor, struggling congregation, for, to use his own words, “The cries of the poor on the Bay are more pressing than the cry of the rich in Montreal.”

In 1803, Mitchell made a tour of the coast from Bay of Chaleur to Canso On May 5th he preached at River John and then proceeded to Tatamagouche, Wallace and other places. In the same year to the great regret of the people of New Carlisle, he left them to take up his work at Amherst. When, in 1808, that congregation had so increased in wealth and number that it was well able to support a minister of its own, he bade it farewell to take up the more arduous duties of attending to the spiritual needs of River John and Tatamagouche. He resided at the former place and removed his family there in the following year. He held regular monthly services at Tatamagouche; in the winter they would meet in the larger houses and during the summer in the new frame barn of Wellwood Waugh.

Waugh was his right-hand man at Tatamagouche; besides being a regular attendant, he aided his minister financially as well. The difficulty of providing funds to pay the minister his promised salary is not confined to the present day. Frequently in addition to paying his full share, Waugh advanced money for the congregation. On his books you frequently find this entry: “To sum lente for paying the minister.” The little congregation suffered greatly because of the need of a regular place of worship. The houses were all too small as well as inconvenient, and lacked the inspiration which a regular place of worship will in time possess. At various times, encouraged by their minister, the people endeavoured to erect a meeting house, but without success. Differences that could not, or would not be reconciled, arose, and the project was abandoned. At length, in 1820, Waugh, who was now not only advanced in age, but also in the material things of this world, undertook. with the aid of his sons, to build the church. The following is what he himself says about this matter:

“This settlement being favoured with the preaching of the Gospel, the inhabitants thereof concluded, as a duty indispensable and necessary, to prepare a place of public worship Meetings were held and plans were arranged to carry the same into effect. Their resolution in this was short lived, because incoherently dividing in their opinion concerning matters of small importance, they soon desisted from their imaginary ideas, which seemed rather to frustrate than to pronogate the gospel among them. Measures were again adopted for the same purpose by a contracted number of individuals but with little better success: having erected a tramp adjacent to the place where the meeting house now stands, dissensions analogous to the former arose, and instead of coalescing with and supporting each other, they disunited and irresolutely desisted from the work.

“Having by these polemical controversies which were alloyed with no inconsiderable mixture of prejudice and opposition (a character unbecoming to professurs of Christianity) overturned the whole system of their former resolutions, a purpose more circumscribed than the former now takes place, the aforementioned Waugh with his sons Thomas, William and Wellwood, independent of others, begins ami carries into effect the putting up of a meeting house, a delineation of which we have in the following piece of poetry:—

“Altho. in number few we be
Thy Promise is to two or three,
We’re only four here as we stand
We beg thy counsel and direct
And also be Thou the architect.
We’ll go to work with heart and hand,
A house will build at Thy command.
No sacrifice property we desire to have
But free-will offering from a friends we crave.
On the apostle’s doctrine and Christ alone
We lay the foundation and build thereon;
And from all dangers keep us free,
From Popery and from prelacy.
We pray for a blessing by Thy grace
On him who labours in word and doctrine in this place;
Let him and us preserved be
Until this house be dedicated a church to Thee.
All jarring contests we will outraise,
And turn them to Thy glorious praise,
Thy promise is, and cannot fail,
Against Thy Church the gates of Hell shall not prevail.
The ten commandments our guides shall be
But cannot keep one of them perfectly
The Westminster Confession of Faith snail be our guide,
And all the doctrines as they do stand
Covenants as they were sworn to with uplifted hands.”

“It Is recommended that the members of the congregation would nominate and appoint two or three of their members to be chosen annually for the purpose of inspecting and for keeping in repair the meeting house and whatever emolument may accrue from the letting of seats to be appropriated to the use of the minister, end that a minute book and register may be kept by them. It is a common thing that where a place of common worship is, the burying ground also is public, but here it is to be observed that it w a: determined by the proprietors of the meeting house that whoever contributed to the aid of the same should have a right to and privilege of occupying a part of the burying ground, but those who did not, were to be excluded from any claim thereto. Therefore let it be known that from henceforth none may claim or have a privilege there but tlieir proprietors, thereof, their families or those to whom they may grant permission.

Tatamagouche, August, 1820.

Contributions etc., Alex McNab, a bell.”

Thus it came to pass that in August, 1820, the place of worship which has since been known as the “Willow Church” was opened for service. Disregarding the small Catholic Chapel, which was built by the French during their short stay, it was the first church of any denomination to be erected in North Colchester. We are at least safe in saying that it was the first church erected by a Protestant denomination in this community. It was the intention of the builders that pews should be placed therein, but this plan was never carried out and for many years the worshippers were obliged, while their souls received spiritual refreshment, to get from the wooden benches what comfort they could for their physical bodies. In the interior at one end, stood the high pulpit which for years was so characteristic of Presbyterian churches. Doubtless it, too, had the usual wide swinging doors. Before this commanding pulpit, from which old and young, through the succeeding years, eagerly heard the Divine message, sat the precentors, who in the absence of any musical instrument led the congregation in singing Psalms of David in the Scottish version— hymns in those days being debarred. Aaron Crowe, of the Mountain, who had been a music master in Halifax, was one of the precentors. Who can ever think of this old church and not imagine that he hears them singing still, the blending of the voices of men and women and even of little children as they poured forth into such verses as these:

“The Lord’s my shepherd, I’ll not want,
He makes me down to lie In pastime green: he leadeth me,
The quiet waters by.”

or again:

“I to the hills will lift mine eyes
From whence doth come mine aid”?

Gone are all the singers, but the words they sang are immortal.

This old Willow Church was built a little to the east of the present one, which was erected some time in the “fifties.”

In the August gale the church suffered serious loss, its roof being carried away by the hurricane.

In the “Presbyterian Witness” of August 27th, 1850, we find the following comment upon the erection of the new church:

‘'The Willow Church (the old church is refered to) is gone, and so are the congregation that sat in it, the minister who preached in it and the very willows that so beautifully surrounded and overshadowed it. Why, oh why was the woodsman’s axe permitted to fell those venerable and charming trees? Surely this was an act of vandalism. The. stumps are here among the graves but the willows that were wont at morn and even to weep over the dead are gone. The only consolation is that an elegant new church has succeeded the old one, and that the Gospel is still preached here faithfully to an increasing congregation.”

The writer of the above quotation had great veneration for the old church which, he says, was “fragrant with the memory of good old Wellwood Waugh and all the fathers of the hamlet.” He is perhaps a little severe in his attack upon those who destroyed the willows. There were, in all probability, practical reasons for such an “act of vandalism”.

About 1822, Mr. Mitchell began monthly services in New Annan. We have already seen that that community was first settled in 1815 by John Bell who, in 1822, was joined by Wm. Byers, Thomas Swan, James McGeorge and Wm. Scott. These men, though few in number wTere accustomed to hold weekly prayer meetings either in their own houses or in the school house. The old people of New Annan often used to tell how on a Sabbath that their Pastor was not to preach there, they would skate on the ice to Tatamagouche and even to River John, attend two services and return home the same day. Owing to the increase of settlers these communities had so grown in wealth and numbers that by 1826 Tatamagouche and New Annan felt strong enough to themselves support a minister and in that year they extended a call to Rev. Hugh Ross. Mr. Mitchell continued to labour in River John till death claimed him in 1841.

“Mr. Mitchell was above the ordinary size, well formed, and sinewy; of a fair complexion and cheerful countenance. Although he made no on -tensions to extent of learning, ne was acute and possessed of a respectable share of general information. He was a good man, and his memory is much and justly revered.”

As we have already noted in an earlier chapter, Mr. Ross was a native of Invernesshire, and in 1813 came with his father to Nova Scotia, where he remained for a number of years in the mercantile business in Halifax. He then joined his father who had settled at or near Hopewell in Pictou County. In 1820, Divinity Hall was opened in connection with Pictou Academy. I)r. McCullough was the first professor of Theology. Four years later, Mr. Ross, with five others, completed the prescribed course and was licensed and ordained to preach the Gospel. These six men, it may be noted, were the first fruits of this institution which was itself the first Presbyterian Theological School in Canada. After his ordination, Mr. Ross laboured as an evangelist m Cape Breton until in 1826 he received and accepted a call to the congregation of Tatamagouche and New Annan.

There is no roll in existence of those who were elders and communicants at the time of the induction of Mr. Ross, but they included nearly all, if not all, of the adult members of the community for all, irrespective of their former religious beliefs, attached themselves to the Presbyterian Church. In the handwriting of Mr. Ross, still legible, is the roll of those who became members during the subsequent years. This will be found in Appendix B. We find in 1831, the following elders in this congregation: James Munroe, New Annan; Alex. Sherar, Tatamagouche Mountain; James Leaper, New Annan; Duncan Dewar, Dewar’s River; Edward Langille, John Currie, and John Bonyman.

When Mr. Ross came to Tatamagouche there was but one place of worship, the Willow Church, which, as we have seen, was erected in 1820. The need of a house of worship in a more central part of his congregation was a real one, and Mr. Ross’ first endeavours were to meet this need. He was successful and a church was erected* in the north-east come of the lot now used as the village cemetery.

Mr. Ross’ duties were, to say the least, most arduous. His congregation was scattered and extended from the Head of the Bay to Waugh’s River, while in the interior it included all the districts of New Annan and Tatamagouche Mountain, districts which were being rapidly populated by people who expected and desired regular religious services. Mr. Ross, too, encountered difficulties which, thanks to sane legislation, do not exist today to the same degree as they did then. Liquor was openly sold, not in contravention of the laws of the land, but rather under their protection. This of itself was a great hindrance to the moral and-spiritual development of the community and added greatly to the many burdens of the minister.

It was Mr. Ross who, in 1830, preached the funeral sermon of the late Dr. MacGregor. The manuscript of this sermon is still preserved, now in the possession of Peter A. MacGregor, New Glasgow, who is a grandson of the late Dr. MacGregor.

"It is written on two sides of 0 small sheet of paper about four by six inches, and in exceedingly small hand with very close lines, yet clear and distinct to good sharp eyes. . . This unique manuscript was given to Mr MacGregor by a daughter of the author. Either he must have had exceedingly keen eyesight, or else he did not use his manuscript in the delivery of this sermon.’’

It may be noted that this was the usual way for Mr. Ross to prepare his sermons, a number of which are extant.

In 1840, differences arose between minister and congregation—differences which at length became so serious that Mr. Ross considering the interest of all concerned, tendered his resignation. He then joined the Synod of the Church of Scotland and became pastor of the congregation of Georgetown and Murray Harbour in Prince Edward Island. Subsequently when he relinquished this charge he rejoined the Synod of Nova Scotia.

Having completed his active ministry, Mr. Ross returned to spend the evening of his life at his old home in Tatamagouche, where he was welcomed by those who had been his firm friends during the days of his ministry there. He died suddenly of heart disease on the 1st day of December, 1858. It has been said of him that “he was a man of good talents, of kindly disposition, and was a clear and forcible preacher of the Gospel both in English and in Gaelic.”

In 1840, a call was extended to the Rev. Robt. Blackwood, who was the pastor at Shubenacadie. Mr. Blackwood accepted the call and was duly inducted into the charge of the congregation. Mr. Blackwood was a native of Kinross, Scotland, and left that country with the intention of settling in the State of Ohio. When he reached Halifax he was persuaded that there was as much need for him in Nova Scotia as in Ohio. So he remained, and in October of 1816, was settled as pastor of the wide spread congregation of Nine Mile River, Gay’s River and Shubenacadie. There he continued to labor for twenty-four years.

The call from Tatamagouche to Mr. Blackwood, with the original signatures, is still preserved. A copy will be found in Appendix C. There are no records to show who were the elders and communicants at the time of Mr. Blackwood’s induction, but eleven years later, in 1851, we find that the following were members of the united session of Tatamagouche and New Annan: Edward Langille, David Williamson, John Currie, James Hingley, John Nelson, and George Shearer for Tatamagouche, and Robert Byers, Gavin Bell, and Irvine Bell for New Annan.

Mr. Blackwood, before coming to Nova Scotia, had acquired some knowledge and experience in the medical profession, or perhaps, more correctly speaking, in the administering of drugs, and so during the course of his ministry he frequently brought bodily as well as spiritual relief to the sufferer. At times he kept a diary, in which you will find such items as these:

“Jan. 18th, 1841. Mr. -, suffering, from a severe cold, bled and gave a second dose of medicine.

Jan. 23rd, 1841. Man from Purvis’ cook house was bled and received two doses of medicine.

“1st February. Mr. Hugh a sore thumb for a long time.” etc. etc.

As a rule Mr. Blackwood prepared his sermons by writing them in full. He wrote a fine, clear hand which the student of today will experience little difficulty in reading. He kept a collection of all his sermons with the date of delivery, etc.

Both Mr. Ross and Mr. Blackwood received but a small remuneration for their services. Scarcely ever was their salary paid in full and during the later year of their ministries at Tatamagouche their income fell far short of the promised amount. Nor was the stipend as a rule paid in cash. In the books for both of these reverend gentlemen items such as these form the majority: “By cod fish.” “By 50 lbs. oat meal.” “By two days’ ploughing.” “By 20 lbs. butter.” “By days teaching children.” It is not difficult to guess that John Currie was credited with the last item.

In 1852, Mr. Blackwood resigned his charge at Tatamagouche but continued to minister to the New Annan and Willow Church portions of the congregation He then removed from his old heme, near where Mrs. Crowe now lives, to the house now occupied by Charles Brown. He died on December 12th, 1857, in the seventy-third year of his age and the forty-third of his ministry. We quote the following from the “Presbyterian Witness” of the same year:

“It is said that he was a man of much merits' energy; that his memory was remarkably retentive; that he delivered his discourses with a natural eloquence which rendered them peculiarly impressive and that he was charitable and liberal in his views, drawing together men of very different sects, so that it was not uncommon to see sitting under his ministry Baptists, Methodists and Roman Catholics, as well as Presbyterians.”

Of those who sat in the Tatamagouche congregation during the ministry of the Rev. Robert Blackwood there are but few alive today, but these still remember the eloquence and power of this man and are willing witnesses to the veracity of the above quotation.

Mr. Blackwood was succeeded by the Rev. James Byers who, on May 31st, 1853, was inducted into the charge of the Tatamagouche portion of the congregation, which now included the village proper, French River, Brule, and that portion of New Annan which had not separated itself from the Tatamagouche congregation at the time of the resignation of Mr. Blackwood. The Willow Church portion, as we have seen, had united with New Annan.

R. L. Byers, George II. Oliver and J. Irvine Bell represented as elders the New Annan section of the Tatamagouche congregation.

In 1858, after the death of Mr. Blackwood, upon petition of Murray Waugh, John Nelson and others, the Willow Church section was once more united to Tatamagouche congregation to which it is still attached.

In 1851, during the ministry of Mr. Byers, the present village church was erected, though since that time it has been enlarged and improved. It was in that year that the name “Sharon Church” was first adopted. John Irvine, William Fraser, and Archibald Patterson were the first trustees, and the following signed the constitution: John Irvine, M. Heughen, D. A. Campbell, John McConnell, Robert Logan, John Millar, Robt. Bryden, David Gilmore, Hugh McNutt, Wm. Fraser, James Talbot, Edward Kent, James McKeen, Chas. Reilly, John Heughen, Stewart Kislepaugh, David Tattrie, Wellwood Hutchison, Arch. Patterson, John Lombard, Wm. Campbell, Robert McLeod, John Dumphy, James Tattrie, Geo. Lombard, Michael Tucker, James Marshall, Arch Campbell, James McBurnie, Jas. Blair, James Chambers, Geo. Patriquin. Robt. McLeod, David Langille, Jas. Weatherbie, John Bonyman, Henderson Gass, Mary Campbell, John Gould, Roderick McDonald, P. McIntosh. Of these, all have passed away, Henderson Gass, who died in the winter of 1912, being the last surviving signatory.

To cover a portion of the expense of building the church, the pews were ordered to be “sold at auction at an upset price to be put thereon”. Besides the auction price, the holder of the pew was obliged to pay a yearly rent, and in cases in which the arrears in rent exceeded the purchase price, the trustees were empowered to take possession of such pew and dispose of it in any way they saw fit. The cost of this building amounted to somewhere around £580. One contribution in particular should be mentioned. Messrs. Millar, Houghton & Co., of Liverpool, England, for whom Hon. Alex. Campbell had built a number of ships, generously donated a bell which was valued at £40 sterling. This is the same bell which through the succeeding years has done such fruitful service, and today, although fifty years have elapsed, remains in good condition and continues to calf the people of Tatamagouche to their house of worship.

In 1859, Mr. Byers resigned his charge at Tatamagouche and moved to Clifton, Colchester County, where he continued in his work of the ministry. He was a man of the finest type, gentlemanly in his ways and Christian in his character. While not gifted as a speaker to the same degree as his predecessor, he was nevertheless a sound preacher, holding the confidence, respect and regard of a community which consisted of peoples of different creeds and character. It was not the wish of his people that he should leave them, only their inability at the time to pay him the proper stipend obliged him to sever his connection with the congregation.

“Mr. Bvcra was a graduate of our West River Seminary and also a student at Princeton. His first pastorate was at Shelburne, where he laboured seven years, travelling over a widely extended field. The people to whom he ministered were deeply attached to him and when leaving they said of him That for compactness of composition and graceful beauties of style, he had no superior in the church. He died 21st May, 1877.”

Shortly after the resignation of Mr. Byers, a call was extended to the then Thomas Sedgwick, licentiate, who was born in Aberdeen, Scotland. His father Was Dr. Robert Sedgwick, minister at Musquodoboit. After coming to Nova Scotia, he completed his theological course at the West River Seminary and on September 19th, 1860, was ordained and inducted into the charge of the Presbyterian congregation at Tatamagouche, a charge which he faithfully performed for forty-nine years till on October 31st, 1909, he preached his farewell sermon and brought to a close his active connection with the congregation.

At the time of the induction of Dr. Sedgwick, that portion of the New Annan district which had remained with the Tatamagouche congregation at the time of the resignation of Mr. Blackwood, decided to unite with the New Annan congregation, and from that time the separation of Tatamagouche and New Annan as a congregation has been complete. This still left a large field for Dr. Sedgwick. Besides the two services which he regularly conducted each Sunday in the village church, he, as a rule, held a service at one of the following places: Willow Church, Waugh’s River, Tatamagouche Mountain, The Falls, and latterly at Balfron. Besides attending to these services and the various other duties of a pastor of so large a congregation, Dr. Sedgwick took an active part in attending to the interests of the Presbyterian Church as a whole. He was Moderator of Synod in 1885 and in 1893 was moderator of the General Assembly and has been clerk of Synod since 1886.

That Dr. Sedgwick was most successful in the discharge of his duties goes without saying. His difficulties were not always light ones. The community saw many dark and changing days but through them all the congregation increased in membership and in financial strength. At the beginning of his ministry only one hundred and twenty-five names were on the church roll; at the close the membership had increased to three hundred and sixty-eight, notwithstanding the fact that in the meanwhile the community had not increased in population. Various causes may have contributed to bring this about, but no small share of the credit must go to the man who, during that time, had in the congregation the chief post of responsibility.

In addition to his professional duties, Dr. Sedgwick took a prominent and leading place in any work for the welfare of the community. For a number of years he was a school commissioner and even after resigning that position, his interest in the school children never failed. During the course of his regular visits to the schools, he always sought to impress upon the children a better and broader sense of patriotism.

In no part of this small work has the writer felt so keenly his inability to do full justice to his subject as he does when dealing with the ministry of the Rev. Dr. Sedgwrick If it were to be told in full it might well fill the entire pages of this small volume. Only one who has lived and sat in the congregation for the last fifty years could do justice to such a theme, and unfortunately there is scarcely such a person alive today.

We believe that, with one or two exceptions, it is the longest ministry in the history of the Presbyterian Church in Canada. At its close it was a different congregation—save in name—to the one to which he had ministered forty-nine years before. Not one who was present at the induction service of 1860 was present when, on October 31st, 1909, Dr. Sedgwick delivered his farewell sermon. Of the one hundred and twenty-five members of the congregation at the commencement of his ministry only seventeen were still alive. They were as follows: Mrs. James Semple, Miss Isabella Ross, Mrs. James McKeen, Mrs. Robert Bryden. Miss Margaret Bentley, Mrs. William Blackwood, Mrs. David Fraser, Mrs. David Williamson, Mrs. William Donaldson, Mrs. George Reid, Mrs. Archibald Patterson, Mrs. J. S. McLean, Mrs. John Millar, Mrs. Edward Kent, Mrs. Sutherland, Mrs. McLearn, and Miss Mary Hutchinson, and of these the last seven had ceased to have active connection with the congregation. It is to be noted that there was not a surviving male member either at Tatamagouche or elsewhere.

At the time of Dr. Sedgwick’s induction, there were only three elders: John Currie, John Nelson, and James Hingley. In the autumn of 1860, Archibald Patterson, William Fraser, James Langille and John Clark were elected as elders. We may note the following who subsequently were elected elders: Wm. Blackwood, Arch. Mingo, Archibald Campbell, Wm. Donaldson, John Ross, David Donaldson, David Malcolm, Alex. Sutherland, Frederick Meagher, Daniel Urquhart, David Chambers, John Chambers, Wm. Kennedy, Amos McLellan, Alex. Millar, John J. Clark, Daniel McKay, and E. C. McLellan. This, however, may not bp an exhaustive list:

Sunday and Monday, the 2nd and 3rd October, 1910 were days that long will be remembered at Tatamagouche, for on these days were held the Jubilee services which celebrated Dr. Sedgwick's connection of fifty years with this congregation. On Sunday, special services conducted by Rev. Dr. Forrest, Rev. Clarence McKinnon, and Rev. George Millar were held and on Monday evening there was the concluding service. Rev. Dr. P'orrest occupied the chair. An address from the Presbytery of Wallace was read by Rev. Mr. Fitzpatrick of New Annan, and one from the congregation by R. D. Malcolm. These were accompanied by a gift of 8500 to Dr. Sedgwick, and a gold brooch to Mrs. Sedgwick.

The Address of the Committee appointed to represent the Maritime Provinces was read by Dr. John McMillan.

“It referred to the high esteem in which Dr, Sedgwick was held by his brother clergymen, to his kindness of heart, gentleness o*‘ manner, and unwavering faith in the old Gospel; to his strong sense of honour and duty, ability as a preacher, and earnest and untiring devotion to the interests of the church and its work."

This address was accompanied by a further gift of $300.00 from his friends in the Synod.

“Dr. Sedgwick made a dignified, humble and touching reply, expressing his heartfelt appreciation of the kind words and gifts of his friends. One thing in the address expressed the exact truth—the most kindly and generous appreciation in word and gilt of the character and work of his dear wife.”

Other addresses were by W. A. Patterson, who welcomed the visiting friends, Hon. B-. F. Pearson, Judge Patterson, W. D. Hill and others.

Though no longer actively connected with the congregation, Dr. Sedgwick is still residing in Tatamagouche and continues to give his congregation of the past that advice and those words of wisdom which can only come from one whose sound judgment has been coupled with years of experience. The least we can say of him is that now, even perhaps in a greater degree than ever, he holds the respect, admiration and affection of those with whom he has been acquainted.

The people of Tatamagouche, like the people of every other small village, have on divers occasions been rent asunder by controversies and divisions which for a time formed breaches which seemed almost ireparable. But among the various religious denominations at Tatamagouche such controversiesis and disputes are happily removed. Ever since the day that old Wellwood Waugh unfurled the banner of his mother church, the Presbyterians have been in overwhelming preponderance, for, as we have already seen, they were able as early as 1820 to obtain and have residing in their midst a premanent minister. At his church and that of his successors all denominations have attended and have been welcomed.

In 1807 the Episcopalians felt themselves strong enough to erect a church where they could carry on their own form of worship. In their endeavour they had nothing but the best wishes from their Presbyterian friends. In the erection of this church at Tatamagouche, the name of Mrs. Irvine stands out most prominently. She it was who, most indefatigable in her efforts, finally saw partial success crown her endeavouts.

Before this time they had had occasional visits from the Rev. Charles Elliot, who became Rector at Pictou in 1834, and in whose first parish was embraced the whole of the North Shore from Pugwash to Stellarton. In 1865, he retired from active work and returned to England, where he died a few years later. Rev. Mr. Kaulbach succeeded Mr. Elliot as Episcopal Minister at River John, and after the completion of the church at Tatamagouche, held regular services there. After four years’ service, Mr. Kaulbach removed to Truro. He was afterwards appointed an Archdeacon. He died in March, 1913.

Rev. J. L. Downing succeeded Mr. Kaulbach and as part of his work he continued to hold services at Tatamagouche, during the last years in summer months only. Unfortunately, the congregation became weaker rather than stronger. Death removed many of the older members who had been most active in the work of the congregation. Many moved away and none came to fill their places. Others allied themselves with the Presbyterian Church. William Buckler was one of the most active supporters and a most faithful attendant. After his death in 1900 no more services were held. Mr. Downing continued for thirty-seven years as Rector at River John. He died April, 1912.

In Tatamagouche there were always a small number who favoured the doctrines of John Wesley; but it has not been more than thirty years-since they have had a place of worship of their own. The late Alex Bonyman was one of the leading members of this congregation, which is a part of the River John circuit. Twice a month services are held here by the minister stationed in that circuit. The ministers with their year of appointment are as follows: 1891, Rev. Wm. Nightingale; 1893, James B. Heal; 1895, Donald Farquhar; 1899. Charles M. Mack; 1903, C. H. C. McLaren; 1905, Hibbert R. Baker; 1909, Dr. G. J. Bond; 1911, H. B. Townsend; 1914, Ernest Ploughman.

For a number of years, Rev. Robert McCunn, of River John, held services at Tatamagouche for those who were members and adherents of the Established Church of Scotland. No church was ever built, but regular services were held in the Town Hall. At the time of the union, the members of this church at Tatamagouche wisely decided to join the congregation of Dr. Sedgwick, ih which they became loyal and useful members. Among those who were active in support of the Established Church at this place we may note: Robert Purves Sr., William McKenzie, Alex. McLeod, Andrew Urquhart and George Douglas. These, all came to Tatamagouche from various places in Pictou County. Mr. McCunn, after the union, continued to minister to the congregation in River John, which for some time did not enter the union. He died in 1895. Mr. McCunn was an able preacher. His ability as a student was far above the average and his course at college was a most distinguished one. It has been said of him: “To his own congregation he was loyal; to other people ever charitable and ready to be helpful.

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