Chapter XXII…

Chapter XXII

CONTENTS—Old Channels of Trade, and Travel—Art and Science—New Channels—The Wilderness—Loyalists Traveling on Foot, from Kingston to York—Formation of Roads—Act of Parliament—1793—Its Provisions— Crooked Roads—Foot-path—Bridle-path—King’s Highway from Lower Canada—When Surveyed—Road from Kingston Westward—Its Course— Simcoe’s Military Road—Dundas Street—Asa Danforth—Contract with Government—Road from Kingston to Ancaster—Danforth Road—1799— Misunderstandings—Danforth’s Pamphlets—Slow Improvement—Cause— Extract from Gourlay—Thomas Markland’s Report—Ferries—1796—Acts of Parliament—Statute Labor—Money Grants—Commissioners—Midland District—Distribution—The Cataraqui Bridge Company—The Petitioners—An Act—The Provisions—The Plan of Building—The Bridge— Toll—Completing the Bridge—Improvement of Roads—McAdam—Declines a Knighthood.

THE CONSTRUCTION OF ROADS THROUGH THE WILDERNESS.

The channels followed by the Europeans, as they penetrated the unknown wilderness of America, were those indicated by the Indians, who had themselves for centuries followed them, in their pursuit after the chase, or when upon the war path. The great routes mentioned elsewhere, are the natural ones, and no other could have been pursued. It was only when art and science followed emigration to the new world that new channels were opened up, and the canal and railroad superseded the old devious ways along the windings of rivers.

Prior to the visiting of Europeans, the Indian paths were more or less trodden as the requirements of food and the existence of prey led the hunter here or there, or the war cry led them to the deadly encounter. But when the Europeans initiated trade by giving for furs the attractive trinkets, and such articles as contributed to the Indian taste of comfort and grandeur, then there were more regular and frequent travelings from the sea-board to the far west.

The occupation of Western Canada found the country in its primeval state; a vast wilderness, and no roads. The only way of traveling from one clearing to another was by the canoe and batteau, or by foot through the trackless woods, guided by the banks of the bay, or a river, or the blazing of the trees. For a long time not even a bridle-path existed, had there been horses to ride upon. Even at a late date, journeys were made on foot from Kingston to York along the lake shore. The formation of roads was a very slow process. In the year 1793, an act was passed “to Regulate the Laying out, Amending, and Keeping in Repair, the Public Highways and Roads.” The roads were to be not less than thirty feet, nor more than sixty wide. Each settler was under obligation to clear a road across his lot; but there was the reserve lands for the Clergy and Crown, which were not provided with roads. Any one traveling the older settled districts will be struck with the devious character of the highways. The configuration of the Bay Quinté, and the mode of laying out the lots to secure a frontage upon the water, tended to cause this irregularity. The settlements being apart, when a communication took place between them the shortest cut would be taken, so far as hill, and marsh, and creek would permit. The consequences were that many of the roads were angular with the lots, or running zigzag. In later years, some of these roads were closed up, but many remain to mark an original foot-path. The banks of the bay and of creeks and rivers were naturally followed, as sure guides, or perhaps as an Indian path. And thus sometimes the road was made not direct, but roundabout. In the survey of the concessions, provision was made for roads between the concessions, and cross-roads were to be left between every fifth and sixth lots.

Many of the main roads were at first marked by the blazing of the trees, when made through the woods, after a while a foot-path could be seen, and then boughs were trimmed off, that one might ride on horseback; and in time the sleigh was driven, and finally a waggon road was made.

Government was slack in giving funds to open up the country, and the legislation, for many years, in reference to the subject, seemed as if it was intended to do as little as possible, forgetting the fact that “the first improvement of any country should be the making of good roads.” But it soon became important to have a mail road between Montreal and Kingston, and between Kingston and York, and then by way of Dundas to the Thames, and to Niagara. Says Mr. A. Sheerwood, “I recollect when the King’s highway was established from the Provincial line to Kingston, the line was run by a surveyor named Ponair, with a surveyor under his direction by the name of Joseph Kilborne. The distance from the Provincial line to my father’s farm, three miles below Brockville, was ninety-five miles, and from Brockville to the fort, this side of Kingston, fifty miles; at the end of each mile was planted a red cedar post, marked on it the number of miles from the Provincial line; this line of road was made some years after the first settlement, but I have forgotten the year.” The original mail road between Kingston and York did not altogether follow the present line. At first, from Kingston, the road followed the bay shore to Bath, and continued along the shore to Adolphustown to Dorland’s Point, where was established a ferry to communicate with Marysburg at the Lake of the Mountain; thence the road followed the shore to the head of Picton Bay, and soon to Bloomfold, Wellington, Consecon, by the Carrying Place, and continued to closely follow the lake shore. Subsequently this great highway was called the York Road when going towards York, and the Kingston Road when going towards Kingston.

Gen. Simcoe intended to have a grand military road from one end of the Province to the other. This he lined out and gave it the name of Dundas Street. But he left the Province before his intentions were carried out, and but a small portion was then constructed; while settlers had located here and there along the proposed road, and had cleared land and built with the full expectation that the great thoroughfare would shortly be opened up. But years passed away, before this was done. Piece after piece was here and there made passable, until at last the road was made through the length of the Province.

The late Mr. Finkle of Ernest Town writes: “An American gentleman came into Canada, 1798, by the name of Asa Danforth, and made a contract with the Upper Canada Government, to open a road from Kingston through to Ancaster, at the head of Lake Ontario, which road he completed. Danforth’s home was at my father’s (Henry Finkle), before and after the contract was taken. The work commenced in 1798, and was finished in three years time.” This road passed through Prince Edward by Wellington. Danforth “became dissatisfied with the government when the settlement took place, and left Canada with a bitter feeling, so much so, that he, some time after, sent to my father a package of pamphlets, he had published to shew the injustice of the government transaction. He desired they should be circulated through the country along the road. However, the pamphlets were not distributed, and the fact never became generally known.” For many years the main road was called the Danforth Road.

As time advanced, the road between York and Kingston was gradually improved. The great hindrance to road making is sufficiently indicated by the following, taken from Gourlay. It is the expression of a meeting of yeomen, held at the village of Waterloo, Kingston, February 2, 1818, Major John Everett in the chair. Among other things it is asserted that what retards the progress is that “great quantities of land in the fronts and public situations, that remain unimproved, by being given very injudiciously to persons who do not want to settle on them, and what is most shameful and injurious, no law is made to compel them to make or work any public road; but this is to be done by industrious people, who settle around. Such lands remain like a putrid carcass, an injury and a nuisance to all around: at the same time, to the owners, this land increases in value, without their being made to contribute towards it, at other men’s expense. Our worthies, a few years ago, passed an act, that required a poor man to work three days upon the public roads, and these over-gorged landowners but twelve days, and others, with twenty times as much property, doing no more. It would excite surprise at Governor Gore’s signing such a bill, if it was not known that the Parliament voted him £3,000, to buy a piece of plate.”

Says Thomas Markland, in a General Report of Midland District:

“The same cause which has surrounded Little York with a desert, creates gloom and desolation about Kingston, otherwise most beautifully situated; I mean the seizure and monopoly of the land by people in office and favour. On the east side, particularly, you may travel miles together without passing a human dwelling; the roads are accordingly most abominable to the very gates of this, the largest town in the Province; and its market is often supplied with vegetables from the United States, where property is less hampered, and the exertions of cultivators more free, accordingly.”

In 1797, Parliament passed an Act, which was the first “for the regulation of ferries.”

In 1794, an Act was passed “to make further provisions respecting Highways and Roads.” An Act was passed, 1798, respecting “Statute duties on Highways and Roads.” In 1804 an Act was passed “granting £1,000 for repairing, laying out new roads, and building bridges in the several districts.” Again, in 1808 £1,600 was granted for the same purpose; and again the same sum in the following year. In 1811, £3,450 was granted. In 1812, an Act was passed “to prevent damage to travelers on the highways of the Province.” All persons meeting sleighs or waggons to turn out to the right, and give half the way. Two or more bells to be attached to every sleigh.

In 1812, it was found that “many roads were unnecessarily laid out;” to remedy this, every one had to be confirmed by Justices of the Peace, and if this were not done, the party who applied for the survey should pay for the same.

In 1814, £6,000 was granted for Highways and Bridges; and the year following, “£20,500 to be appropriated,” and Commissioners were appointed on the road, to receive £25 each. Again, the year after, £21,000 was granted.

In 1819, Parliament passed an “Act repealing and amending certain portions of previous Acts,” by which a more elaborate provision was made to secure statute labor. This was again amended in 1824. In 1826 was enacted to grant £1,200 for making and repairing roads and bridges—Item: “In aid of the Society for improving the Public Roads,” in a part of Ernesttown and Kingston. In 1830, £13,650 was granted “for the improvement of Roads and Bridges,” of which the Midland District received £1,900, to be expended as follows, by contract after public notice: “On the Montreal road, between the Town of Kingston, and the limits of the County of Frontenac, the sum of fifty pounds. Joseph Franklin, Elijah Beach, and James Atkinson to be Commissioners for expending the same: On the road leading from the Town of Kingston, to the Village of Waterloo, the sum of fifty pounds; and that Samuel Askroyd, Horace Yeomans, and Benjamin Olcott, be Commissioners for expending the same. On the leading road from Kingston to the Village of Bath, the sum of one hundred pounds, and that Henry Lasher, Joseph Amy, and Prentiss J. Fitch, be Commissioners for expending the same. On the road leading from the Village of Waterloo to the Napanee Mills, the sum of three hundred and fifty pounds; and that the Treasurer and Trustees of the Kingston and Earnesttown Road Society be Commissioners for expending the same. On the road leading from Loughborough to Waterloo, the sum of fifty pounds; and that Samuel Aykroyd, John Campbell, and Henry Wood be Commissioners for expending the same. On the road leading from the fifth Concession of Portland to the third concession of the Township of Kingston, fifty pounds; and that Jacob Shibly, Byron Spike, and Thomas Sigsworth, be Commissioners for expending the same. On the road leading from Bath to the Township of Camden, the sum of fifty pounds; and that Ebenezer Perry, Benjamin Clarke, and John Perry, be Commissioners for expending the same. On the road leading from Wessel’s Ferry, in Sophiasburg, to Demorest’s Mill, the sum of one hundred pounds; and that Abraham VanBlaricum, Daniel B. Way, and Guilliam Demorest, be Commissioners for expending the same. On the road between the widow M’Cready’s and the north-east of Chrysler’s Creek Bridge, in the seventh concession of Thurlow, the sum of twenty-five pounds. On the road in the township of Huntington, leading to the township of Madoc, and surveyed by W. Ketcheson, in one-thousand eight hundred and twenty-eight, seventy-five pounds, and that Jacob Jowngs, of Thurlow, Garret Garritson, of Huntingdon, and James O’Hara, of Madoc, be Commissioners for expending the same. On the road leading from the Napanee Mills to Belleville, the sum of eight hundred pounds, and that Allan McPherson, John Turnbull, William Post, David B. Soles, and John Mabee, of Thurlow, be Commissioners for expending the same. On the road leading from VanAlstine’s ferry to the Carrying Place, the sum of two hundred pounds, and that Simeon Washburn, Esquire, Charles Biggar, Esquire, and Jesse Henderson, be Commissioners for expending the same.”

During the same session, “there being reason to believe there would not be enough means on hand to meet the grant,” an Act was passed to raise by loan £8000. The year after another Act was passed to raise by debenture the sum of £40,000 more to be appropriated to the several districts. The Midland district to receive £2,200. Among the specifications, were “in the Indian woods” £200 for the bridge at the mouth of the little Cataraqui, £50 “to assist in erecting new bridge across Marsh Creek, near William Brickman’s, in Ameliasburgh,” £20. “To erect a bridge across East Creek, at the east end of East Lake, £50.” “On the road leading from Belleville to the Marmora Iron Works, £250.”

On March, 25, 1828, there was passed an Act respecting “a road between Ernesttown and the Gore of Fredericksburgh.”

The Preamble says, “whereas, in consequence of a dispute having arisen between the Justices of the Peace of Ernesttown and Fredericksburgh, respecting the right of either party to take charge” of the road, and to which party the right of repairing it belongs, “in consequence of which dispute, the aforesaid road though much traveled from necessity, is dangerous and difficult to travel, on account of being left, in a great measure, for a long time past, without being mended,” &c. It was enacted that the two townships should equally take charge and keep in repair the said road, certain portions being allotted to each.

In 1827 an act was passed to incorporate “The Cataraqui Bridge Company.” Up to this time the communication between Kingston and the opposite point of Frederick, was only by boat. The Act, or some portions of it cannot but be interesting: “Whereas John H. Glover, John Marks, John Macaulay, John Kerby, Christopher Alexander Hagerman, Michael Sproatt, John P. Hawkins, Robert Moore, Charles Jones, Stephen Yarwood, Augustus Barber, George Calls, Richard Williams, James B. Forsyth, George McBeath, Adam Krieu, John S. Cartwright, Robert D. Cartwright, Alexander Anderson, George O’Kill Stuart, Laughlin Currin, Donald McPherson, James Jackalls, the younger, Francis Archibald Harper, John Cumming, James Sampson, Elizabeth Herchmer, Catharine Markland, Anne Macaulay, John Jenkins, and Edward Forsyth, have petitioned to be incorporated,” &c. (This furnishes us with the names of the more prominent persons at that time interested in Kingston). “And whereas, they have represented, by their agents, that they have made arrangements with His Majesty’s Government, in case the object above recited be carried into effect, for the passage of Military and Naval stores, and of the officers and men belonging and attached to the various Military and Naval departments, for a certain consideration to be annually paid by the Government, and that for the purpose of this incorporation, they have subscribed stock to the amount of £6000.”

The Act of Incorporation provided that “the said Company are authorized and empowered, at their own cost and charges, to erect and build a good and substantial bridge over the great river Cataraqui, near the town of Kingston, from the present scow landing on the military reserve, opposite to the north-east end of the continuation of Front Street to the opposite shore on Point Frederick, at the present scow landing on the Military Reserve, adjoining the western addition of the Township of Pittsburgh, with convenient access thereto at both ends of the bridge, to and from the adjacent highways, at present in use; that the said bridge shall be at least twenty-five feet wide, and of sufficient strength for artillery carriages,” &c., &c.; they shall also be at liberty to build tollhouses, and toll-bars; Provided always, that there be a draw-bridge not less than eighteen feet, in some part, for the passage of all vessels, which bridge shall be opened at all hours required without exacting toll, and a space for rafts between the piers, forty feet.

The amount of toll to be demanded from man and beast, and vehicle, was fully specified in the Act.

The Company was to be managed by five Directors, Stockholders to hold office for one year from each last Monday in January. The bridge was to be completed within three years.

It was provided that no ferry should be allowed, nor other barge.

The final clause enacted that after fifty years his Majesty might assume the possession of the bridge, upon paying to the Company the full value thereof, to be ascertained by three arbitrators.

March 20, 1829, an Act was passed extending the time for completing the bridge, two years from the passing of the Act.

We have seen how the roads throughout Canada, were gradually constructed. As time advanced steps were taken, sometimes however very tardily, to place public thoroughfares in a more passable condition. We believe the road from Kingston to Napanee, was the first to be macadamized, which for many long years was the exception in an execrable road, stretching between Kingston and York. The originator of macadamized roads was John Loudoun McAdam. He was born in Scotland in 1756; emigrated to New York when a lad, and remained in that City throughout the Revolution. Under the protection of the British troops, he accumulated a considerable fortune, as agent for the sale of prizes. At the close of the war he returned to his native land, with the loss of nearly all his property. His system of making roads is too well known to require description. The British Government gave him £10,000, and tendered the honor of knighthood, which he declined, but which was conferred on his son, James Nicholl McAdam. He died at Moffat, County of Dumfries, in 1836, aged eighty years.

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Chapter XXIII

CONTENTS—Ode to Canada—Early events—First English child in America, 1587—In New England—First French child, 1621—First in Upper Canada, 1783—In Prince Edward—Adolphustown—Ameliasburgh—North of the Rideau—Indian marriage ceremony—Difficulty among first settlers to get clergymen—First marriage in America, 1608—First in New England, 1621—First in Canada, 1620—Marriageable folks—No one to tie the matrimonial knot—Only one clergyman—Officers marrying— Magistrates empowered—Legislation, 1793—Its provision—Making valid certain marriages—Further legislation, 1798—In 1818—1821—1831— Clergymen of all denominations permitted to marry—Methodist ministers—Marriage license, 1814—Five persons appointed to issue—A noticeable matter—Statements of Bates—Mode of courting in the woods—Newcastle wedding expeditions—Weapons of defence—Ladies’ dresses—The lover’s “rig”—A wedding ring—Paying the magistrate—A good corn basket—Going to weddings—“Bitters”—Old folks stay at home—The dance, several nights—Marriage outfit—Frontier life— Morals in Upper Canada—Absence of irregularities—Exceptional instances—Unable to get married, Peter and Polly—A singular witness—Rev. Mr. Stuart—Langhorn—McDowell—How to adorn the bride— What she wore—A wedding in 1808—On horseback—The guests—The wedding—The banquet—The game of forfeits—The night—Second day wedding—The young folks on horseback—Terpischorean—An elopement by Canoe—The Squire—The chase—The lovers successful—The Squires who married.

“ODE TO CANADA.”

Canada faithful! Canada fair! Canada, beautiful, blooming and rare! Canada, happiest land of the earth! Hail to thee, Canada! land of my birth! Land of fair freedom, where bought not and sold, Are sinews and sorrows, for silver and gold! Land of broad lakes, sweet valleys and plains! Land where justice for rich and poor reigns! Land of tall forests, famed rivers and rills! Land of fair meadows, bold mountains and hills! Land where a man is a man, though he toil! Land where the tiller is lord of the soil! Land where a people are happy and free— Where is the land that is like unto thee? Thou hast for the stranger that seeketh thy shore A smile, and a cheer, and a welcome in store; The needy, relief; and the weary repose; A home for thy friends; and a grave for thy foes. Thy nobles are those whose riches in store Is the wealth of the soul, and the heart’s hidden lore; They cringe to no master, they bow to no lord Save Heaven’s, each night and each morning adored. Land of swift rivers, sweet-gliding along! Land of my pride, and land of my song! Canada, prosperous! Canada, true! Canada loyal, and virtuous, too! Canada, happiest land of the earth! Hail thee, forever, sweet land of my birth!

THE FIRST NATIVES OF UPPER CANADA.

We turn from the sad pictures which have been truthfully, if imperfectly done, which represent the darker side of the pioneer life of the refugees, to others more pleasing. In those primitive times, events which now seem trivial to a general public, were of general interest, and the recollection cherished by a whole community. In the absence of those stirring events which characterize the present, incidents of comparative unimportance, became household words, and recollections. Hence, it comes that posterity may, in some instances, know who were first married in certain places in America, of the first birth, and who first died.

“The first child born of English parents in America, was a daughter of Mrs. Dore, of Virginia, October 18, 1587.” “There is now standing in Marshalfield, Cape Cod, a portion of a house built by Perigrine White, the first male child born of English parents in New England.” According to the testimony of the registrar of Quebec, the first white child born in Canada, was upon the 24th October, 1621, which was christened the same day by the name of Eustache, being the son of Abraham and Margaret L’Anglois; Abraham was a Scotchman, named Martin Abraham. He was king’s pilot, and married to Eustache. The plains of Abraham derive their name from him.

In the obituary notice of Rev. Mr. Pringle, a Methodist preacher, it is stated that he was born in Prince Edward, in 1780, but this must be a mistake. There is sufficient proof that the first settlement at Smith’s Bay commenced in 1784, when the first part of Prince Edward became settled. Perhaps, indeed, very likely, the first children born of European parents, was the late Colonel John Clark, of Dalahousie, and an elder brother and sister. His father, an Englishman, came to Quebec, attached to the 8th regiment in 1768. From a sergeant-major, he was appointed in 1776, clerk and naval store keeper at Carleton Island. Here, Sarah and William Clark were born during the progress of the war. Col. Clark says, “I was born at Frontenac, now Kingston, in 1783, and was baptized by the Rev. Mr. Stuart.”

The Rev. Mr. Pringle, before alluded to, was the first, or among the first-born in Prince Edward.

A son of Thomas Dorland, claimed to be the first white child born in the fourth township; but the honor was disputed by Daniel Peterson. Mrs. Wm. Ketcheson, now living in Sidney, daughter of Elizabeth Roblin, of Adolphustown, was born there in 1784. She must have been one of the very first, as the first settlers came that same year. On the 16th January 1785, Henry VanDusen was born in Adolphustown, being one of the first natives.

Upon the 26th April, 1868, was buried Mrs. Bush, she was the first female born in Ameliasburgh. Mr. Bleeker, yet living at Trenton, was the first male child born in Ameliasburgh. Mrs. Covert, was also one of the first persons born in Ameliasburgh.

The first person said to have been born in Toronto, was Mr. J. Cameron, of Yonge Street, in 1798.

The first child born of white parents north of the Rideau, was Colonel E. Burritt, Burritt’s Rapids, a relative of Elihu Burritt.

MARRYING IN EARLY TIMES.

The native Indians of America practiced no important ceremony in connection with marrying. Certain steps had to be taken by the one who might desire to have a certain female as his partner, and those proceedings were always strictly attended to. But the final ceremony consisted in little more than the affianced one, leaving the wigwam of her father and repairing to that of her future lord and master. In many cases the first settlers of America experienced some difficulty in obtaining the services of a Christian minister to solemnize matrimony. In French Canada there was not this difficulty, as from the first the zealous missionary was ever beside the discoverer as he pressed on his way.

The first Christian marriage solemnized in America, took place in Virginia in 1608, between John Loyden and Ann Burras. The first marriage in New England was celebrated the 12th May, 1621, at Plymouth, between Edward Waislow and Susannah White. The first marriage in the colony of French Canada, was between Guillaume Couillard and Guillmet Hebert, July 1620. This is found in the first parish register, which was commenced this year, 1620.

Among the pioneers of Upper Canada, were persons of every class as to age, from the tender infant at the breast, to the gray-headed man. There were young men and young women, as well as the aged, and as hopes and desires exist to-day in the breast of the young, so did they then. As the gentle influence of love animates at the present time, so it did then. But there was a serious drawback; the consummation of courtship could not easily be realized. Throughout the vast length of the settlements there were but few clergymen to celebrate matrimony, and many sighing swains had to wait months, and even years of wearisome time to have performed the matrimonial ceremony. At the first, when a chaplain was attached to a regiment, he was called upon, but when the settlers commenced to clear, there was no chaplain connected with the regiment. Indeed, Mr. Stuart, of Kingston, was the only clergyman in all Upper Canada for a few years. But the duties of the chaplain were frequently attended to by an officer, especially at Niagara, and many of the first marriages in the young colony were performed by a colonel, an adjutant, or a surgeon. Subsequently, magistrates were appointed, who were commissioned to tie the nuptial knot.

* * * * *

In the second session of the first Parliament, 1793, was passed “An Act to confirm and make valid certain marriages heretofore contracted in the country now comprised within the Province of Canada, and to provide for the future solemnization of marriage within the same.”

“Whereas many marriages have been contracted in this Province at a time when it was impossible to observe the forms prescribed by law for the solemnization thereof, by reason that there was no Protestant parson or minister duly ordained, residing in any part of the said Province, nor any consecrated Protestant church or chapel within the same, and whereas the parties having contracted such marriages, and their issue may therefore be subjected to various disabilities, in order to quiet the minds of such persons and to provide for the future solemnization of marriage within this Province, be it enacted and declared by the King’s Most Excellent Majesty, by and with the advice and consent of the Legislative Council and Assembly of the Province of Upper Canada, that the marriage and marriages of all persons, not being under any canonical disqualification to contract matrimony, that have been publicly contracted before any magistrate or commanding officer of a post, or adjutant, or surgeon of a regiment, acting as chaplain, or any other person in any public office or employment, before the passing of this Act, shall be confirmed and considered to all intents and purposes as good and valid in law, and that the parties who have contracted such marriages, and the issue thereof, may become severally entitled to all the rights and benefits, and subject to all the obligations arising from marriage and consanguinity, in as full and ample a manner as if the said marriages had respectively been solemnized according to law.

“And be it further enacted, that in order to enable those persons who may be desirous of preserving the testimony of such marriage, and of the birth of their children, it shall and may be lawful, at any time, within three years from the passing of this Act, for any magistrate of the district where any such parties as may have contracted matrimony as aforesaid, shall reside, at the request of either of said parties, to administer to each an oath that they were married on a certain day, and that there is now living issue of the marriage.” This attestation to be subscribed to by the parties and certified by the magistrate. The Clerk of the Peace recorded these certificates in a register for the purpose, which thereafter was considered sufficient evidence of such matters.

It was further enacted, “That until there shall be five parsons or ministers of the Church of England, doing duty in their respective parishes in any one district,” persons “desirous of intermarrying with each other, and neither of them living within the distance of eighteen miles of any minister of the Church of England, may apply to any neighbouring Justice of the Peace,” who should affix in some public place, a notice, for which he should receive one shilling, and no more. The purport of the notice was that A. B. and C. D. were desirous of getting married, and there being no parson within eighteen miles, if any person knew any just reason why they should not be married, should give notice thereof to such magistrate. After which a form of the Church of England was to be followed, but should a minister reside within eighteen miles of either parties the marriage was null and void.

It is related that these notices of marriage were often attached to trees by the road side, and as it was considered desirable in those days to keep intending marriages secret, not unfrequently the intending parties would watch and remove the notice which had been put up.

In the year 1798, an Act was passed to extend the provisions of the first Act, which provided that “it shall be lawful for the minister of any congregation or religious community of persons, professing to be members of the Church of Scotland, or Lutherans, or Calvinists” to marry according to the rights of such church, and it was necessary that one of the persons to be married should have been a member of the particular church six months before the marriage. The clergyman must have been regularly ordained, and was to appear before six magistrates at quarter sessions, with at least seven members of his congregation, to prove his office, or take the oath of allegiance. And then, if the dignitaries thought it expedient, they might grant him a certificate that he was a settled minister, and therefore could marry, having published the intended marriage upon three Sundays previous.

In November, 1818, a brief act was passed to make valid the marriages of those who may have neglected to preserve the testimony of their marriage.

In the year 1821, an act was passed “for the more certain punishment of persons illegally solemnizing marriage, by which it was provided, that if persons, legally qualified to marry, should do so without the publication of banns, unless license be first had, should be guilty of a misdemeanor.”

There was no further legislation until 1831, when provision was again made to confirm marriages contracted “before any justice of the peace, magistrate, or commanding officer of a post, or minister and clergyman, in a manner similar to the previous acts.” It was at this time enacted that it should be lawful for ministers of the church of Scotland, Lutherans, Presbyterians, Congregationalists, Baptists, Independants, Methodists, Menonists, Tunkers, or Moravians, to solemnize matrimony, after having obtained certificates from the quarter sessions. According to the act of 1798, only the church of Scotland, Lutherans, and Calvinists, beside the English church, were permitted to marry persons. So it will be seen by this act of 1831, important concessions were made to different denominations. This act was by the Methodists, especially regarded as a deserved recognition of the constantly increasing number of that denomination. It certainly, at this time, seems remarkably strange, that so obvious a right, was for so long a time withheld, not alone from them, but other denominations. But the effort was strong, and long continued to build up the church of England to the exclusion of all others.

The restriction upon the Methodist ministers was to them greater from the fact, that for a long time they were members of a Conference existing, where all denominations were alike endowed with the power to perform the marriage ceremony. And it is recorded, that in a few instances, the ministers stationed in Canada, either forgot the illegality of marrying, or felt indisposed to submit to the unjust law, and did actually marry some persons. Elder Ryan was one, and was consequently banished; but was shortly pardoned by government, because of his known loyalty. His son-in-law, Rev. S. B. Smith, was another; but he defended himself at the trial and got free. Another was the Rev. Mr. Sawyer, who at once, being accused, fled the country for a time.

It appears that on the 31st May, 1814, government appointed five persons to issue marriage licenses. One at Queenston, one at York, one at Kingston, one at Williamsburgh, and one at Cornwall. John Cumming was appointed for Kingston. Prior to this, licenses had been occasionally issued, probably, however, only by application to government. Marrying by license was so noticeable an event, that it was considered elegant to state in the marriage notice, “married by license.”

According to a letter in our possession, sometimes the issuer of license would be without any, when he would give a certificate to the applicant, by which the party could get married, and subsequently he would furnish him with the license.

Having given the legal and legislative facts relative to marrying in early times, it may not be inappropriate to adduce some items of a social nature.

Roger Bates, of Newcastle, in his memoir at the parliament library, speaks thus pleasantly and graphically in referring to his father’s courtship and marriage, which took place at the commencement of the present century. “The mode of courting in those days was a good deal of the Indian fashion. The buxom daughter would run through the trees and bushes, and pretend to get away from the lover; but somehow or other he managed to catch her, gave her a kiss, and they soon got married, I rather think by a magistrate. Time was too valuable to make a fuss about such matters.” Whether this mode of courting was practiced elsewhere, than in Newcastle, it may be doubted. Speaking of the weddings, and the journey to get the knot tied, he says, “they generally furnished themselves with tomahawks and implements to defend themselves, and to camp out if required. The ladies had no white dresses to spoil, or fancy bonnets. With deer skin petticoats, home-spun gowns, and perhaps squirrel skin bonnet, they looked charming in the eyes of their lovers, who were rigged out in similar materials.” Again, about the wedding ring, which could not then be procured, he says, “I have heard my mother say, that uncle Ferguson, a magistrate, rather than disappoint a happy couple, who had walked twenty miles, made search throughout the house, and luckily found a pair of old English skates, to which was attached a ring, with this he proceeded with the ceremony, and fixing the ring on the young woman’s finger, reminded her, that though a homely substitute, she must continue to wear it, otherwise the ceremony would be dissolved. That curious token was greatly cherished, and is still among the family relics.”

Mr. Sheriff Sherwood, speaking of his father, one of the first magistrates appointed by Simcoe, says “he probably joined more individuals together in the happy bonds of matrimony, than any other person ever has, in the county of Leeds. I have often heard him mention the circumstance of a young man asking him to marry him, but who said, I cannot get the money to pay you, but I will make you a good wheat fan, which he readily accepted, as it was an article much used at that time. At another time an old man came on the same errand, and said to him, I cannot get the money to pay you, but I will make you a good corn basket, with oak splints, and so tight that I will warrant it to hold water, and the old man punctually fulfilled his promise.”

We have some interesting information from an old lady who settled in Ameliasburgh, and who still lives. Getting married at the beginning of the present century was a great event. The Carrying Place was the usual place of resort. They placed in a lumber waggon, a number of chairs, and each gallant was supposed to support his partner upon his knee, and thus economise room. “Bitters” were indulged in, but no fighting allowed. If one began that, he was put out. Keeping good natured was a point of duty insisted upon. No old persons went to the wedding, but they joined in the dance, when the youngsters got back. A wedding without a dance was considered an insipid affair; and it was generally kept up two or three successive nights at different places. Francis Weese’s was a half-way house between McMan’s corners, (Rednerville), and the Carrying Place. Weese was a distinguished player upon the fiddle, and the wedding parties often stayed with him the first night.

“A yoke of steers, a cow, three or four sheep, with a bed, table, two dozen chairs, was regarded a very decent setting out for the bride. And if the groom was heir to 50 or 100 acres of land, with a little cleared, he was thought to have the worldly “gear,” to constitute a first-rate match.”

The history of frontier life; of the advance body of pioneers in the far west, frequently exhibits great irregularity in morals; a non-observance of God’s commandments. But the record of the first settlers of Upper Canada is remarkably bright. When it is recollected that they were but scattered settlements in a wilderness; far away from civilized life; excluded from the world, and removed from the influence of the salutary power of public opinions, it is a matter of wonder, that great and frequent violation of God’s law, with regard to marrying did not take place. But such was not the case, as a general thing; the holy bonds of matrimony, were employed to bind man and woman together, whether through the officer, the magistrate or the clergyman. For years there was but few clergymen to marry, and also but few magistrates, and there were secluded settlements where the clergyman or magistrate came not, and from which the inhabitants could not go, perhaps for many miles to get married. But a few, and they are very few instances, are recorded where parties deviated from the righteous way. Upon the shore of the bay, in a remote locality, about the year 1796, lived two individuals, whom we will call respectively Peter and Polly. They were living in the same family, she as a “help,” and he as a hired man upon the farm. This couple had desired to enter the bonds of matrimony; but the ministers and squires lived some distance off, and they could not get away to be married, so they had to wait for the coming of one who would marry them; they had to wait, it would seem for several years, in the mean time they consoled themselves with genuine, and no doubt honest love. At last it came to pass that a Squire visited that neighbourhood, and stopped at the house where they lived.

The family bethought them of the wishes of Peter and Polly; and that now was the time to have the legal knot tied. So Polly was called from the kitchen just as she was, and Peter from the field besmeared with sweat, and clean dirt, and the two were made one. Among the witnesses of the interesting ceremony, was a bright eyed boy who trotted unceremoniously from the bride to the groom, calling them respectively “mozzer” and “fadder.” The time came when this same boy was the owner of the land whereon he had been born. This fact, from excellent authority, stands out as an exception to a general rule, although there is not about it that flagrant violation of moral principle which is too often seen at the present day, under other circumstances which afford no excuse.

The Rev. Mr. Stuart, living at Kingston, was not often called upon to marry, by persons outside of that village, and persons rarely found time to go all the way to him. When Mr. Langhorn came and opened a church at Adolphustown, and Bath, a more central place was supplied, and he consequently was often employed. But Mr. McDowell was the one who most frequently was required to marry. Being a minister of the church of Scotland, he enjoyed the privilege of marrying, and unlike Langhorn, he would marry them at their homes. So when making his rounds through the country, on his preaching excursions, he was frequently called upon to officiate in this capacity.

In the region of the Bay, were some who had in previous days, lived in comfort, and had not wanted all that belonged to the well-to-do inhabitants along the Hudson, and at New York. In some cases, these families brought with them the fine clothes that had adorned their bodies in former times. Not only was it difficult for them, in many cases, to get some one to perform the marriage ceremony; but to the female, especially, it was a grave matter how to adorn the bride with that apparel which becomes the event. In those cases where rich clothes, which had been used by parents, were stored away, they were brought forth, and by a little alteration, made to do service; but by and by these relics of better days were beyond their power to renovate, and like others, they had, if married at all, to wear the garb mentioned by Roger Bates, or some other plain article; a calico print, bought of a pedlar, or a calamink, or linsey-woolsey petticoat, or a woolen drugget, were no common luxuries in the wilderness home. An old lady who is still living, tells us that she was married in 1807, and wore the last-mentioned; and was thought very extravagant indeed. A venerable lady, a native of the Bay, and now well-nigh eighty, remembers to have attended a wedding about the year 1708, up the river Moira. She was living with her uncle, Col. C. The wedding was one of some importance, as both parties were well-to-do. There was but a path along the banks of the river, and they went on horse back. At that time riding on horseback was a common practice, not a single person merely, but in couples. It was no unusual thing to see man and wife riding along together, also brother and sister, and as well lovers. The guests to this wedding all came on horse back, generally in pairs. They assembled early in the forenoon, and the happy pair were soon united. The bride’s dress was unusually grand, being of lawn; the two bridesmaids graced the occasion by being dressed in muslin. She bears a distinct recollection of the entertainment. The banquet was crowned with a majestic chicken pie, in a pan capable of holding some twelve quarts; by roast goose, and with pies and cakes of all sorts, in abundance. The bride’s father was the deacon of a church, and did not allow dancing, but the afternoon and evening were spent in joyous mirth and jovial “plays” in connection with which forfeits were lost and redeemed. But, however much these plays may have degenerated in recent days, they were then conducted with purity of thought, and innocence of soul. The party did not break up the first day. Half of the company repaired to the house of the groom’s father, where beds were arranged for them. In the morning they went back to the scene of the wedding, upon the banks of the river, which at this point is particularly attractive. After breakfast, the young people, with the newly married pair, set out for the front, to the mouth of the river. They formed a joyous, and it must have been a picturesque cavalcade. Each gentleman selected his fair partner, and having mounted his horse, she was duly seated behind him. And thus they set out for their destination. Pleasant, indeed, must have been the ride; striking the scene, as they wended their way along the running water, and the bright autumn sun shone upon them through the variegated leaves which clothed the thickly standing trees. This night was spent at Myers’ Creek, in following the notes of the fiddle with the nimble feet. This terminated the wedding party. This is adduced as an illustration of marrying in early times. Another will be briefly given: it was a case of elopement, and occurred many years before the wedding above mentioned. A certain Squire had been for many years in the enjoyment of wedded bliss. His wife was the daughter of Capt. ——, a half-pay officer, an honest but wayward Dutchman. The Squire’s wife died, and, in due time, he sought the hand of another daughter of the Captain. But this the latter would not listen to; he was determined they should not marry; because she was his late wife’s sister. The worthy Squire could not see the force of the objection, and the lady in question was likewise blinded by love. They resolved to run away, or rather to paddle away, in a convenient canoe. Clandestinely they set out upon the head waters of the bay, intending to go to Kingston to obtain the services of a clergyman. But the Captain learned the fact of their departure and started in pursuit with his batteau and oarsmen. According to one account, the flying would-be groomsman, who was paddling his own canoe, saw the angry parent coming, and made haste to quicken his speed, but finding that they would be overtaken, they landed upon an island in the bay, and hauled up the canoe; and concealed it, with themselves, in a cavity upon the island; and, after the Captain had passed, returned homeward and procured the services of a Squire to marry them. But, according to another statement, the lovers set out while the Captain was absent at Montreal, and arrived at Kingston, unfortunately, as he was returning home. Seeing the Squire, he had his suspicions aroused, and began to look about for his daughter. She had, however, concealed herself by throwing an Indian blanket about her person, and over her head, and by sitting down among some squaws. The statement goes, that it was well the Captain did not find her, as he would, as soon as not, have shot the Squire. The end of it was, they were married, to live a long and happy domestic life. Although there may be a little doubt as to the details of this early elopement on the bay, there is no doubt that it took place in some such manner as described.

Among the Squires upon the Bay, the following were the most frequently called upon to marry: Young, of the Carrying Place; Bleeker, of the Trent; Lazier, of Sophiasburgh. The magistrates residing nearer Kingston and Adolphustown had less of this to do, as clergymen could there be more easily obtained.

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Chapter XXIV

CONTENTS—Burying Places—How Selected—Family Burying Places—For the Neighbourhood—The Dutch—Upon the Hudson—Bay Quinté—A Sacred Spot to the Loyalists—Ashes to Ashes—Primitive Mode of Burial—The Coffin—At the Grave—The Father’s Remarks—Return to Labor—French Burying-place at Frontenac—Its Site—U. E. Loyalists’ Burying-place at Kingston—The “U. E. Burying Ground,” Adolphustown—Worthy Sires of Canada’s Sons—Decay—Neglect of Illustrious dead—Repair Wanted— Oldest Burying Ground in Prince Edward—Ross Place—At East Lake— Upon the Rose Farm—“The Dutch Burying Ground”—Second Growth Trees— In Sophiasburgh—Cronk Farm—In Sidney—Rude Tomb Stones—Burial-place of Capt. Myers—Reflections—Dust to Dust—In Thurlow—“Taylor Burying Ground”—The First Person Buried—Lieut. Ferguson—An Aged Female—Her Work Done—Wheels Stand Still.

THE EARLY BURYING PLACES UPON THE BAY QUINTÉ.

“Your fathers, where are they?”

Burying places in all the new settlements were, as a general thing, selected by the family to which death might first come. This was true of every part of America. Ere the forest had fallen before the hand of the axeman, or while the roots and stumps of the trees yet thickly encumbered the ground, before the scythe had been used to cut the first products of the soil, the great reaper death passed by, and one and another of the number were cut down. Some suitable place, under the circumstances, was selected for the grave, and quietly the body was laid away. In time, a neighbour would lose a member of the family, and the body would be brought and laid beside the first buried. And so on, until a certain circle would be found burying in a common place. But sometimes families would prefer to have a private burial ground, some conspicuous spot being selected upon the farm, where the ashes of the family might be gathered together, as one after another passed away. The Dutch are particularly attached to this custom. This may be seen even yet in those old sections of New York State, where the Dutch originally settled, especially at Hoboken, opposite New York City. Sacred spots were appropriated by each family upon the farm, in which the family was buried. The descendants of these Dutch who became such loyal subjects, and suffering refugees who settled around the bay, followed the same practice. These spots may be seen along the Hudson, and the Bay Quinté, which may be regarded as the Hudson of Canada, and are indicated by the drooping willow, or the locust or cypress. Some from whom reliable information has been received, state that the spot selected on the Bay Quinté was often that, where the family had first landed—where they had rested on the bare earth, beneath the trees, until a hut could be erected. This spot was chosen by the refugee himself as a suitable place to take his last rest. Indeed, the devotion of the settler to the land where he had wrought out his living, and secured a comfortable home, was sometimes of an exalted character. One instance by way of illustration:— There came to the shores of Hay Bay an heroic woman, a little rough perhaps, but one whose soul had been bitterly tried during the conflict between her king and the rebels. Her husband had been on many a battle-field, and she had assisted on many an occasion to give comfort to the British troops. The log hut was duly erected, and day after day they went forth together to subdue the wilderness. In the sear and yellow leaf, when competence had been secured and could be bequeathed to their children, when the first log tenement had fallen to decay, she caused her children to promise that her body should be laid upon the spot where that old hut had stood.

The mode of burial was often simple and touching, often there was no clergyman of any denomination; no one to read a prayer over the dead for the benefit of the living. Frequently, in the hush of suspended work, through the quiet shades of the trees whose boughs sighed a requiem, like as if angels whispered peace to the sad and tearful mourners who silently, or with suppressed sobs, followed the coffin of the plainest kind, often of rough construction, which contained the remains of a loved one to the grave, in some spot selected. The rude coffin being placed in the grave, those present would uncover, and the father, in sad tones, would make a few remarks respecting the departed, offer a few thoughts which the occasion suggested, and then the coffin was hidden out of sight. The men would return to their labors, and the women to their duties.

We learn, on excellent authority, that the burial place for the French, at Fort Frontenac, was where the barracks now stand near the bridge. But not unlikely the French, when one died away from the fort at any distance, committed the dead to the earth in Indian burial places. The first burial place for the U. E. Loyalists in Kingston, was situated where St. Paul’s Church now stands, on Queen Street, which was formerly called Grove Street.

No township is more rich in historic matters, pertaining to the U. E. Loyalists than Adolphustown. Here settled a worthy band of refugees whose lineage can be traced back to noble names in France, Germany and Holland. Here was the birth-place of many of Canada’s more prominent and worthy sons, and here repose the ashes of a large number of the devoted pioneers.

As the steamboat enters to the wharf at Adolphustown, the observer may notice a short distance to the west, upon the summit of a ridge, a small enclosure in which are a number of second growth trees, maple and oak. He may even see indistinctly a few marble tombstones. If he walks to the spot he will find that the fence is rough, broken, and falling down. Casting his eye over the ground he sees the traces of numerous graves, with a few marble head-stones, and a long iron enclosure within which are buried the dead of the Casey family; with a marble slab to the head of each. The ground generally is covered with the debris of what once formed enclosures of individual graves or family plots. When visited by the writer, one grave, that of Hannah Vandusen, had growing out of its bosom a large poplar tree, while the wooden fence around was falling and resting against the tree. The writer gazed on these evidences, not alone of decay but neglect, with great regret, and with a sigh. For here, without any mark of their grave, lie many who were not only noble U. E. Loyalists, but who were men of distinction, and the fathers of men well known in Canadian History. Mr. Joseph B. Allison, accompanied us, and pointed out the several spots where he had seen buried these illustrious dead.

In the north-west corner of the ground, with no trace even of a grave to mark the spot, lies the old Major who commanded the company. Mr. Allison was present, although a little boy at his burial. The event is fixed upon his mind by the fact the militia turned out and buried him with military honors. We stood on the spot overgrown with thorn trees, and felt a pang that his name was thus forgotten, and his name almost unknown. Close by is a neat marble headstone to a grave, upon which is the following: “Henry Hover, departed this life, August 23rd, 1842, aged 79 years, 5 months and 17 days.” Noble man! Imprisonment with chains for nearly two years, with many hardships during, and after the war, did not make his life short, and we were thankful he had left descendants who forgot not to mark his resting-place. For account of this person see under “Royal Combatants.”

The entrance gate to the ground is at the east side. To the right on entering, a short distance off, is an oak tree. Between the gate and tree was laid the body of Nicholas Hagerman. Sad to say, nothing indicates the resting-place of the earliest lawyer of the Province, and the father of Judge Hagerman. (See distinguished Loyalists). In the middle of the ground rests the dead of the Casey family. The two old couple whom we remember to have seen when a boy in their green old age, lie here. “Willet Casey died aged 86. Jane, his wife, aged 93.” We would say to all here buried, Requiescat in pace. But the very crumblings of the enclosures which were put around the graves by sorrowing friends when they died cry out against the neglected state of the ground. The efforts which have repeatedly been made to put the place in repair ought to be repeated, and a stone wall at least made to effectually inclose the sacred dust.

The oldest burying place, we believe, in Prince Edward, is some distance from Indian Point, upon the Lake Shore, and east of the Rock, commonly known as Ross’s Burying Ground. In this spot are buried some of the first and most distinguished of the first settlers of Marysburgh.

Another old burying place in Prince Edward is at East Lake, at the commencement of the Carrying Place. Here may be found the graves of some eighteen persons who made the first settlement of East Lake. The lot upon which it is situated belonged to Mr. Dyse. It is no longer used, but is partially in a ploughed field, and partially covered by a second growth of trees.

Upon the road along the south shore of Marysburg, a short distance west of the Rock, upon the Rose farm, are to be seen the lingering remains of the first church of this township. It was erected at an early date, and was twenty-four feet square. Here Weant was wont to preach to his flock of Lutherans, and here at times Langhorn from Bath also held forth. The situation is pleasant, upon the brow of a comparatively steep hill, overlooking a pleasant low-land, with the shining Ontario, and Long Point stretching away into its waters; while to the right is the well sheltered Wappoose Island. But another object attracts our attention. Almost immediately fronting us upon a sand-hill close by the water’s edge is to be seen “the old Dutch burying ground.” It is about half-a-mile from the road, and we will descend the hill and take the road through the fields along the fence, the way by which so many have passed to their long home. The old graveyard is overshadowed by good sized second growth pines, whose waving tops sigh not unharmoniously over the ashes of the old Hessian and Dutch settlers. The adjacent shore washed by the ever throbbing lake gives forth to day the gentlest sounds. These old burying places remind one that Canada is ever growing old. Here lie, not alone the early pioneers, but their grand-children; and over the spot cleared are now good sized second growth trees. The head boards are fallen in decay, the fence around the plots have crumbled in the dust.

The oldest burying place in Sophiasburgh is upon the Cronk farm east of Northport.

Nearly midway between Belleville and Trenton is situated the oldest burying ground of Sidney. It is pleasantly located upon an eminence by the bay shore, and affords a fine view of the bay, and opposite shore. The visitor will be struck with the irregularity of the graves in the place primarily used, as if the graves had been dug among the stumps. Some of them are almost north and south. At the ends of mostly all are placed stones, rough they are, but lasting, and have, in a large number of cases, more permanently indicated the position of the graves. Upon some of these rough stones are rudely cut the initials of the occupant of the grave. In a great number of cases tablets painted on wood have been placed to commemorate the individual deceased. But these are totally obliterated, and the wood is falling to decay. Probably the temporary mark of affectionate sorrowing was as lasting as the life of the bereaved. We lingered among the graves here, and they are numerous. We see the name Myers. And we know that old Capt. Myers was buried here, after an eventful life. Around him also repose his old acquaintances and friends—and enemies. They are gone with the primeval woods that covered the slopes by the Bay Quinté—gone with the hopes and aspirations, and prospects, and realizations that crowned their trying and eventful life— gone so that their ashes can no longer be gathered, like the old batteau which transported them thither—gone like their old log houses whose very foundations have been plowed up—gone like their rude implements of agriculture—gone by the slow and wearisome steps of time which marks the pioneer’s life.

It is gratifying to see that while the ground has been extended, a new fence has been built, and elegant tombstones, 1868.

The first place set apart in which to bury the dead, in the township of Thurlow was the “Taylor Burying Ground.” It is situated in Belleville, at the east of the mouth of the Moira, in view of the bay. The first person committed to the earth here was Lieut. Ferguson, who had been associated with Capt. Singleton. The second individual is supposed to have been the mother of John Taylor. She had been brought to the place by her son, her only son, two having been executed by the rebels during the war, when almost ninety years of age. But her stay on earth had almost ended; not long after, she was one day engaged in spinning flax, and suddenly ceased her work, and told them to put away the wheel, as she would spin no more. A few minutes after she ceased to live, and the weary wheels of life stood still. For many years this ground was the repository of the dead, about the mouth of Myers’ Creek.

DIVISION V. THE EARLY CLERGYMEN AND CHURCHES.

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Chapter XXV

CONTENTS—French Missionaries—First in 1615—Recollets—With Champlain— Jesuits, in 1625—Valuable records—Bishopric of Quebec, 1674—First Bishop of Canada, Laval—Rivalry—Power of Jesuits—Number of Missionaries—Their “Relations”—First mission field; Bay Quinté region—“Antient mission”—How founded—First missionaries—Kleus, abbe D’Urfé—La Salle, to build a church—The ornaments and sacred vessels—The site of the “Chappel,” uncertain—Bald Bluff, Carrying Place—Silver crosses—Mission at Georgian Bay—The “Christian Islands”—Chapel at Michilmicinac, 1679—The natives attracted— Subjects of the French King—Francois Picquet—La Presentation— Soegasti—The most important mission—The object—Six Nations—The Missionary’s living—“Disagreeable expostulations”—Putting stomach in order—Trout—Picquet’s mode of teaching Indians—The same afterward adopted by Rev. W. Case—Picquet’s success—Picquet on a voyage—At Fort Toronto—Mississaugas request—Picquet’s reply—A slander—At Niagara, Oswego—At Frontenac—Grand reception—Return to La Presentation—Picquet in the last French war—Returns to France— By Mississippi—“Apostles of Peace”—Unseemly strife—Last of the Jesuits in Canada.

THE FIRST FRENCH MISSIONARIES.

In introducing this subject, we propose first to glance at the original French Missionaries, and then at the first Protestant Missionaries and clergymen, who labored in the Atlantic Provinces.

The first missionaries of Christianity to America, came to Canada in the year 1615. They were four in number, and belonged to the order of Recollets, or Franciscans, of Spanish origin, a sect who attended to the spiritual wants of the people without accepting any remuneration. Four of these devoted men attended Champlain on his second visit to Canada in 1615. Three years later the Pope accorded the charge of missions in Canada to the Recollets of Paris. In 1625 members of the society of Jesus likewise entered the mission of America. Ignatius Loyola founded the Jesuit society in 1521. These two orders of Roman Catholics, especially the Jesuits, contributed much to the advancement of French interests in Canada, and by their learning assisted greatly to elevate the people. Side by side they traversed the vast wilderness of America, with the intrepid explorers, and by their close observations, committed to paper, they have left most valuable records of the country in its primeval state; and the different tribes of savages that held possession of the country.

Canada was “constituted an apostolic vicariate,” by the Pope, in 1657; and became an episcopal see, named the Bishopric of Quebec, about 1673. The first bishop of Canada was Francis de Laval, of the distinguished house of Montmorency. The rivalry which existed between the Jesuits and the Recollets, led to the withdrawal from the country of the latter. But they returned again about 1669. They were welcomed by the people, who preferred their self-supporting principles to the Jesuits, under Laval, who required sustentation from them, which was exacted by a system of tithes. The Jesuits became a very powerful ecclesiastical body, and commanded even sufficient political influence to secure the recall of the Governor, who was obnoxious to them, in 1665. Yet the people did not like them, in their usurpation of temporal power. The second bishop of Canada was M. de Saint Vallier, who was elevated to that position in 1688.

“Between the years 1635–1647, Canada was visited by eighteen Jesuit missionaries.” It was due to these missionaries, who remained with, and adapted themselves to the Indian tribes, that Canada held such a position among the Aborigines. The relations of these missionaries are of thrilling interest, and deserve the attention of all who desire to become a student of history.

When there were no more than sixty inhabitants at Quebec, in 1620, the Recollets had begun to erect a convent and chapel upon the banks of the St. Charles River.

The Bay Quinté region may be regarded as the earliest mission field in America. Of the four Missionaries who came with Champlain from France, in 1615, one at least accompanied him in his journey up the Ottawa, across to Georgian Bay, and down the Trent to the Bay. This was in July, and Champlain was under the necessity of remaining in this region until the following spring, in the meantime visiting several of the tribes all along the north shore of Lake Ontario. During this period the zealous Recollet earnestly labored to lay the foundation of Christianity among the natives, and planted the “antient mission” spoken of by father Picquet, 1751. We have positive statements to this effect. Probably when Champlain returned to Montreal, in the spring of 1616, he was not accompanied by the missionary; who stayed to establish the work he had commenced. We find it stated that the earliest missionaries to this region were M. Dolliere de Kleus, and Abbé D’Urfé, priests of the Saint Sulpice Seminary. Picquet remarks that the ancient mission at the Bay Quinté was established by Kleus and D’Urfé.

In June, 1571, DeCourcelles, as we have seen, visited Lake Ontario, coming directly up the St. Lawrence. On this occasion, it is recorded, he sent messages from Cataraqui “to a few missionaries residing among the Indians.” Two years later, when Frontenac came, with a view of establishing a fort, we find it stated that as he approached Cataraqui, he was met by a canoe with the “Abbé D’Urfé, and the Captains of the Five Nations.” The following year, 1674, LaSalle, in his petition for the grant of Fort Frontenac, and adjacent lands, proposed “to build a church when there will be 100 persons, meanwhile to entertain one or two of the Recollet Friars to perform divine service, and administer the sacraments there.” In the reply to this petition by the King, it was stipulated that LaSalle should “cause a church to be erected within six years of his grant.”

When Bradstreet, nearly a hundred years later, in 1751, captured Fort Frontenac, the Commandant, M. de Moyan, obtained the promise from Bradstreet, to “permit the ornaments and sacred vessels of the chappel to be removed in the luggage of the Chaplain.”

By the foregoing, we learn the interesting fact, that for 150 years before the capture of Canada by the English, and nearly 170 before Upper Canada was first settled, there existed at the Bay Quinté an active mission of Roman Catholic Christianity. The exact location of the “chappel” cannot be fixed; but there is every reason to suppose that it was upon the shores of the Bay, at some distance westward from Cataraqui, inasmuch as reference is made to the chapel as quite apart from the Fort, at Cataraqui.

From the nature of the relics found in the Indian burying ground, near the Carrying Place, at Bald Bluff, by Weller’s Bay, it might even have been situated there. Silver crosses, and other evidences of Roman Catholic Christianity, have been found in this place. Father Picquet remarks that the land was not good, but the quarter is beautiful.

There seems every probability that not many years after the establishment of the mission by the Bay Quinté, another was established in the neighborhood of Lake Huron, or Georgian Bay. Upon the river Wye, some six miles north of Penetanguishene, Pe-na-tang-que shine, so called by the Indians upon first seeing the sand banks, meaning “see the sand is falling,” was established a French fort, at an early date, the foundation of which may yet be seen. It appears likely that at this point, at the Christian Islands, (a significant name,) situated between the Manitoulin Islands and the mainland; and also at Michilmicinac, were commenced missionary labors by the Recollets and others. We find it stated that in 1679 there was a chapel at Michilmicinac, which may refer to the Christian Islands. Here LaSalle, on his way westward, stopped and attended mass, with the celebrated Recollet, Pére Hennepin.

The natives were strongly attached to these French missionaries. Presents of porcelaine beads to make wampum, with a kind demeanor, soon won many of them to become Roman Catholics; and the cross was set up in their midst. And the time came when they were willing to acknowledge themselves under the protection of, and subject to the French King.

At the present site of Ogdensburgh, in the year 1748, “Francis Picquet, Doctor of the Sarbonne, King’s Missionary, and Prefect Apostolic to Canada,” began to found the mission of La Presentation. By the river Oswegotchie, then called by the Indians Soegasti, he succeeded in planting a mission, which became the most important in all Canada. The object was to convert the Six Nations to Roman Catholic Christianity, and thereby to win them from their connection with the English. M. Picquet was a devoted man. “He received at that time neither allowance nor presents. From the King he had but one half pound of pork a day, which made the savages say, when they brought him a buck and some partridges, “We doubt not, Father, but that there have been disagreeable expostulations in your stomach, because you had nothing but pork to eat. Here is something to put your affairs in order.” They sometimes brought him trout weighing eighty pounds.

In 1749, when French interests were declining in the new world, and when every effort to secure the alliance of the Iroquois was devised, Governor de Veudreuil sent the Rev. Abbe Picquet of the missionary house at La Presentation, he being well and favorably known among the Five Nations. The object was to draw within the bounds of La Presentation many of the families, where they should not only be taught the Catholic religion, but also the elements of husbandry. It was somewhat the same idea as that which led the Rev. William Case, in later days, to domesticate the Mississaugas on the Grape Island. L’Abbe Picquet was successful in his mission, and in 1751, he had 396 heads of families living at the place. Among these were the most distinguished and influential families of the Iroquois. The settlement was divided into three villages, and much taste and skill were displayed in the planning. Great attractiveness characterized the place up to the conquest of Canada.

In the month of June, 1751, Father Picquet set out upon a voyage up to Fort Frontenac, and thence up the Bay Quinté, and the River Trent to Fort Toronto, and so on around Lake Ontario. He embarked in a King’s canoe, accompanied by one bark, in which were five trusty savages. The memoir of this trip is curious and edifying.

Proceeding to Fort Toronto, by way of the Trent, then an important trading post with the Indians, he found Mississaugas there who flocked around him; they spoke first of the happiness their young people, the women and children, would feel, if the King would be as good to them as to the Iroquois, for whom he procured missionaries. They complained that instead of building a church, they had constructed only a canteen for them. Abbe Picquet did not allow them to finish, and answered them, that they had been treated according to their fancy; that they had never evinced the least zeal for religion; that their conduct was much opposed to it;—that the Iroquois, on the contrary, had manifested their love for Christianity, but as he had no order to attract them to his mission, he avoided a more lengthy explanation,” (Paris Doc). This conduct on the part of Abbe Picquet must be regarded as heartless in the extreme. Such language ought not to come from the lips of a missionary. It shows that the Iroquois, because of his relationship with the English, had souls of far more importance than the Mississauga, whose character for peace rendered him of minor importance. The reflection upon the character was uncharitable; and, judging by the light supplied by later days, it was untrue—shamefully untrue. That the Mississauga Indians acquired a taste for the brandy vended to them by the French trader was certainly a fact; but that did not indicate an unwillingness on their part, to become Christians. Missionaries, of the present century, have succeeded in raising the Mississauga, not alone from paganism, but from a degrading love of spirituous liquors acquired of the French, to a distinguished place among converted Indians.

Abbe Picquet went from Fort Toronto, probably by the River Don, and thence across the lake, to Fort Niagara, to negotiate with the Senecas. Passing along the south shore, he visited the English fort at the mouth of the River Oswego, called Choueguen. He also visited the River Gascouchogou, (Genesee) and returned to Frontenac, where a grand reception awaited him. “The Nippissings and Algonquins who were going to war, drew up in a line of their own accord above Fort Frontenac, where three standards were hoisted. They fired several volleys of musketry, and cheered incessantly. They were answered in the same style from all the little crafts of bark. M. de Verchere, and M. de la Valtrie, caused the guns of the fort to be discharged at the same time, and the Indians, transported with joy at the honors paid them, also kept up a continual fire with shouts and exclamations which made every one rejoice. The commandants and officers received our missionary at the landing. No sooner had he landed than all the Algonquins and Nippissings of the lake came to embrace him. Finally, when he returned to La Presentation, he was received with that affection, that tenderness, which children would experience in recovering a father whom they had lost.” Three years later war was, for the last time, in progress between the French and English in America. Father Picquet contributed much to stay the downfall of French domination. He distinguished himself in all the principal engagements, and by his presence animated the Indian converts to battle for the French King. At last, finding all was lost, he retired on the 8th May, 1760. He ascended the Bay Quinté and Trent by Fort Toronto, and passed on to Michilmicinac, and thence to the Mississippi; and then to New Orleans, where he stayed twenty-two months. Died 15th July, 1781, called the “Apostle of the Iroquois.”

During the French domination in Canada, the dissentions between the Recollets and Jesuits were almost incessant. Now the one was sustained and patronized by the governor regnant, now the other, and many were the struggles between Church and State. The closing days of French rule witnessed scenes of unseemly strife between the clergy and the governors. The last of the Jesuits in Canada, Father Casat, died in 1800, and the whole of their valuable possessions came to the government.

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Chapter XXVI

CONTENTS—First Church in New York, 1633—First Dominie, Rev. Everardus Bogardus—The Dutch, Huguenots, Pilgrims—Transporting ministers and churches—First Rector of New York, Wm. Vesey—Henry Barclay, 1746—First Catholic Bishop in America, 1789—Episcopalian Bishop, 1796—Moral state of Pioneers in Canada—Religion—No ministers—No striking immorality—Feared God and honored their King—The Fathers of Upper Canada—Religious views—A hundred years ago—“Carousing and Dancing”—Rev. Dr. John Ogilvie—First Protestant Clergyman in Canada—Chaplain 1759, at Niagara—A Missionary— Successor of Dr. Barclay, New York—Death, 1774—Rev. John Doughty—A Graduate Ordained—At Peekskill—Schenectady—A Loyalist—A Prisoner— To Canada—Chaplain—To England—Returns—Missionary—Resigns—Rev. Dr. John Stuart—First Clergyman to settle—His Memoir—The “Father of the U. C. Church”—Mission Work—The Five Nations—The Dutch—Rev. Mr. Freeman—Translator—Rev. Mr. Andrews—Rev. Mr. Spencer Woodbridge, Howley—New England Missionaries—Rev. Dr. Whelock—The Indian Converts—The London Society—Rev. Mr. Inglis—John Stuart selected missionary—A Native of Pennsylvania—Irish descent—A Graduate, Phil. Coll.—Joins Church of England—To England—Ordination—Holy Orders 1770—Enters upon his work.

THE FIRST PROTESTANT CLERGYMAN IN AMERICA.

According to the Rev. J. B. Wakley, “The Reformed Dutch Church was the first organized in New Amsterdam, (New York). This year, 1633, the first church edifice was erected on this island, (Manhatten). It was built on what is called Broad Street. It was a small frail wooden building. The name of the first Dominie is preserved, the Rev. Everardus Bogardus. He came over from Holland with the celebrated Wanter Van Twiller. The Dutch and the Huguenots, as well as the Pilgrims, brought the church, the school-master, and their Bibles with them. They erected a dwelling for the Rev. Mr. Bogardus to reside in. This was the first parsonage built on the island, if not in America. This first minister in New Amsterdam met with a sad end. After spending some years in the new world, in returning to his native land, he, with eighty-one others, was lost off the coast of Wales. The Bogarts are probably descended from this pioneer minister, he having left children behind him in America, or some near connection. The first Rector of the Church of England in New York, was the Rev. William Vesey, pastor of Trinity Church. The Rev. Dr. Henry Barclay was the second Rector, who had previously been catechist for ten years to the Mohawk Indians. He became Rector October 22, 1746.” He was the father of the late Thomas Barclay, Consul-General of His British Majesty in the United States, and grandfather of Mr. Anthony Barclay, late British Consul at New York, who was under the necessity of returning home during the Russian war, in consequence of the jealousy and partiality of the American Government.

We find it stated that Dr. Carroll, of Maryland, was the first Catholic Bishop in America, 1789.

Dr. Seabury, Bishop of Connecticut, was the first Episcopalian Bishop of that State, he died in 1796.

The circumstances of the settlers in Upper Canada were not such as would conduce to a growth of religion and morality. Apart from the effect upon them resulting from a civil war, and being driven away from home— isolated in a wilderness, far removed from civilization; there were circumstances inimical to the observance of religious duties. The earnest contest for life, the daily struggle for food, and more especially, the absence of ministers of the gospel, all combined to create a feeling of indifference, if not a looseness of morals. In a few instances, there was on the part of the settlers, a departure from that strict virtue, which obtains at the present time, and in which they had been trained. But on the whole, there was a close adherence, and a severe determination to serve the God of their fathers. From many a log cabin ascended the faithful prayer of the followers of Luther; of the conscientious Episcopalian, and the zealous Methodist and Baptist. Yet, for years, to some the word of life was not preached; and then but rarely by the devoted missionary as he traveled his tedious round of the wilderness. After ten years, the average of inhabitants to the square miles, was only seven. This paucity of inhabitants, prevented regular religious sermons by clergymen, as it did the formation of well taught schools. This absence of educational and religious advantages, it might be expected, would naturally lead to a demoralized state of society, but such was not the case with the settlers of the ten townships. This sparseness of population, arose in part, it must be mentioned, from the system pursued by government, of reserving tracts of land, of granting to the clergy, and to non-resident owners, all of which remained to embarrass the separated settlers, and prevent advance of civilization, by begetting ignorance and indifference to religion.

When it is remembered how great had been the trials of the refugees during the continuation of the war; when we call to mind the school of training belonging to a camp life; and still more, when it is taken into consideration to how great an extent the settlers were removed from the salutary influences of civilized life, it at once strikes the thoughtful mind as surprising, that the early colonist did not relapse into a state of non-religion and gross immorality. But it is a remarkable fact that the loyalists who planted Upper Canada, not only honored their King, but feared God, and in a very eminent degree fulfilled the later commandment to love one another. Certainly there were exceptions. Even yet are remembered the names of a few who availed themselves of their neighbors’ necessities to acquire property; and the story still floats down the stream of time, that there were those who had plenty and to spare of government stores, while the people were enduring the distress of the “Hungry Year.” But even these reports lack confirmation, and even if true, are the more conspicuous by their singularity. There is no intention or desire to clothe the founders of Upper Canada with a character to which they are not entitled, to suppress in any respect facts that would tend to derogate the standing of the loyalists. This is unnecessary to place them upon an elevated ground, but were it not, it would be contrary to the writer’s feelings, and unfair to the reader. There will be occasion to allude to a few instances, where gross evils manifested themselves, yet after all, they are but the dark corners which only serve to bring out the more glowing colors of the picture presented. In arriving at a just estimate of their state of morals, it is necessary to take into consideration, that many of the views held by truly religious men a hundred years ago, differed widely from those held by many to day. Reference is made to certain kinds of amusements then unhesitatingly indulged in, which to-day are looked upon as inimical to sound Christianity. One of these is the habit of using intoxicating liquors. It was also charged against them, that they were “wofully addicted to carousing and dancing.”

REV. JOHN OGILVIE, D.D.

This divine was probably the first Protestant clergyman that ever officiated in Canada. He did so in the capacity of chaplain to a British Regiment in an expedition to Fort Niagara, in 1759, when that French stronghold was surrendered. Dr. Ogilvie, was a native of New York, and a graduate of Yale college. He was employed by the Society for the Propagation of the Gospel in Foreign Parts, as a missionary with success. In 1765 he succeeded the Rev. Dr. Barclay, as Rector of Trinity Church, New York. He died in 1774. “A portrait of him is still preserved in the vestry office of Trinity Church.” The next Protestant clergyman we believe, was the Rev. John Doughty.

“An Episcopal minister. He graduated at King’s College, New York, in 1770. He was ordained in England for the church at Peekskill, but was soon transferred to Schenectady. In 1775, political troubles put an end to divine service, and he suffered much at the hands of the popular party. In 1777, he obtained leave to depart to Canada, (after having been twice a prisoner,) where he became chaplain of the “King’s Royal Regiment,” of New York. In 1781 he went to England; but returned to Canada in 1784, and officiated as missionary at Sorel. He resigned his connection with the society for the propagation of the gospel in foreign parts, in 1803.”—(Sabine.)

The first clergyman to settle in Canada, and one of the refugee pioneers at the first settlement of Kingston, was the Rev. John Stuart. We are fortunate in having before us a transcript of the memoir of this distinguished person.

“_Memoirs of the Rev. John Stuart, D.D., father of the Upper Canada Church. He opened the first academy at Cataraqui—Kingston 1786. The last missionary to the Mohawks._”

“The conversion and civilization of the American Indians, engaged the attention of Europeans at an early date.” The Jesuits first gave attention to the Mohawks, 1642, a few years later, Father Joynes laid down his life on the Mohawk River. The first colonizers, the Dutch did not give the subject much attention. “The government of New York, did not make any effort to Christianize the five nations, further than to pay, for some time a small salary to the clergyman, at Albany, to attend to the wants of such Indians, as might apply to him.” The Rev. Mr. Freeman, translated into the Mohawk language, the Church of England Prayer Book, with some passages of the Old and New Testament. “In 1712 Mr. Andrews was sent as a missionary to the Mohawk, by the society, for propagating the gospel, and a church was built at the mouth of the Schoharie creek, but that missionary soon abandoned the place. As he was the first, so he was the last that resided among them for a great many years. After that the only ministration was at Albany. In 1748, the Rev. Mr. Spencer, Mr. Woodbridge and Howly, were sent successively by the people of New England,” to this field of labor.

The French war soon interrupted this, and not until 1761, was anything more done, when the Rev. Dr. Wheelock, directed his attention to that quarter, with missionaries, and schoolmasters. The testimony mainly of all these mentioned, who labored among the Indians, is to the effect that, although they were quick to learn, and would for a time live a Christian life, they mostly all lapsed into their former savage state. “The necessity of having missionaries of the Church of England, resident among the Mohawks, was again brought before the society for promoting of the gospel, a few years before the revolution, both by Sir William Johnson, and the Rev. Mr. Inglis, of New York, the last of whom also laid the subject before the government of England, in the form of a memorial. In 1770 the society again consented to ordain a missionary for the exclusive service of the Mohawks. John Stuart, who was selected for this purpose, was born at Harrisburgh, in Pennsylvania, in 1730. The family mansion in which he was born was still standing in 1836.” His father, an Irishman, came to America in 1730. John Stuart had two brothers who sided with the Americans. When he “graduated at the college of Philadelphia, he made up his mind to join the communion of the Church of England.” His father being a Presbyterian, this was extremely distasteful to him. But his father finally consenting, he proceeded to England for ordination, and received Holy Orders in 1770, and was appointed missionary to the Mohawks at Fort Hunter.

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Chapter XXVII

CONTENTS—At Fort Hunter—Mr. Stuart’s first sermon, Christmas— Officiates in Indian tongue—Translates—The Rebellion—Prayers for the King—The Johnsons—Rebels attack his house—Plunder—Indignity— Church desecrated—Used as a stable—A barrel of rum—Arrested— Ordered to come before Rebel Commissioners—On Parole—Limits—Idle two years—To Albany—Phil—Determines to remove to Canada—Not secure—Exchanging—Security—Real estate forfeited—Route—Negroes—The journey, three weeks—At St. John’s—Charge of Public School— Chaplain—At the close of the war—Three Protestant Parishes— Determines to settle at Cataraqui—Chaplain to Garrison—Missionary— Bishop of Virginia, Dr. Griffith—Visits Mr. Stuart—Invitation to Virginia Declined—“Rivetted prejudices,” satisfied—“The only refugee clergyman”—Path of duty—Visits the settlement, 1784— Mohawks, Grand River—Reception of their old Pastor—First Church— Mohawks, Bay of Quinté—Remains in Montreal a year—Assistant— Removes to Cataraqui, 1785—His land—Number of houses in Kingston—A short cut to Lake Huron—Fortunate in land—5000 settlers—Poor and Happy—Industrious—Around his Parish, 1788—Two hundred miles long— By Batteau—Brant—New Oswego—Mohawk Village church, steeple, and bell—First in Upper Canada—Plate—Organ—Furniture—Returns—At Niagara—Old Parishioners—Tempted to move—Comfortable not rich— Declines a Judgeship—New Mecklenburgh—Appointed Chaplain to first House of Assembly—Mohawk Mission—At Marysburgh—Degree of D.D.— Prosperity—Happy—Decline of life—His duties—Illness, Death, 1811— His appearance—“The little gentleman”—His manners—Honorable title— His children—Rev. O’Kill Stuart.

MEMOIRS OF DR. STUART CONTINUED—“FATHER OF THE UPPER CANADA CHURCH.”

Mr. Stuart immediately returned to America and proceeded to his mission, preaching his first sermon to the Mohawks on Christmas of the same year, 1770. He preached regularly every Sunday after the service had been read in Indian. In the afternoon he officiated in the Mohawk chapel to the whites, mostly Dutch. “In 1774 he was able to read the liturgy, baptize and marry in the Indian tongue, and converse tolerably well with them. He subsequently, assisted by Brant, translated parts of the Bible. After the commencement of the rebellion, until 1777, Mr. Stuart did not experience any inconvenience,” although in other places the clergy had been shamefully abused; he remained at Fort Hunter even after the Declaration of Independence, and constantly performed divine service without omitting prayers for the king. Mr. Stuart’s connection with the Johnson family, and his relations to the Indians rendered him particularly noxious to the Whigs. Although they had not proof of his being active in aiding the British, everything was done to make his home unbearable. “His house was attacked, his property plundered and every indignity offered his person. His church was also plundered and turned into a tavern, and in ridicule and contempt, a barrel of rum was placed in the reading desk. The church was afterwards used as a stable, July, 1778. He was ordered by the Board to detect conspiracies, to leave his home and repair forthwith with his family to Connecticut until his exchange could be procured.” He was to leave within four days after receiving the orders, or be committed to close confinement. “Mr. Stuart appeared before the Commissioners two days after receiving the above order, and declared his readiness to convince them that he had not corresponded with the enemy, and that he was ready and willing to enter into any engagement for the faithful performance of such duties as may be enjoined him.” The Board took his parole, by which he was obligated to abstain from doing anything against the Congress of the United States, or for the British, and not to leave the limits of Schenectady without permission of the Board. Soon after he writes there are only three families of my congregation, the rest having joined the King’s forces, nor had he preached for two years. In the Spring of 1780, the Indians appeared in the county infuriated because of the conduct of General Sullivan the previous year. Mr. Stuart had to abandon his house and move to Albany. So imminent was the danger that the fleeing family could see the houses about in flames, and hear the report of arms. At Albany, Mr. Stuart received much civility from General Schuyler, and obtained permission to visit Philadelphia. Having returned, he made up his mind to emigrate to Canada, and communicated his resolution as follows: “I arrived here eight days from the time I parted with you (at Philadelphia) and found my family well, and after being sufficiently affrighted, the enemy having been within twenty miles of this place, and within one mile of my house in the country, considering the present state of affairs in this part of the Province, I am fully persuaded that I cannot possibly live here secure, either in regard to ourselves or property during the ensuing season; this place is likely to be a frontier, and will probably be burnt if the enemy can effect it. For these and other weighty reasons, materially weighed, I have resolved, with the approbation and consent of Mrs. Stuart, to emigrate to Canada, and having made an application for an exchange, which I have reason to believe will be granted.”

Mr. Stuart applied by letter to Governor Clinton, to be exchanged, March 30, 1781. His application received prompt attention, and he was the same day allowed permission on certain conditions, which are stated by Mr. Stuart in a letter to Rev. Mr. White, of Philadelphia. The letter is dated Schenectady, April 17, 1781. “Being considered as a prisoner of war, and having forfeited my real estate, I have given £400 security to return in exchange for myself, one prisoner out of four nominated by the Governor, viz.: one Colonel, two Captains, and one Lieutenant, either of which will be accepted in my stead; or if neither of the prisoners aforesaid can be obtained, I am to return as a prisoner of war to Albany, when required. My personal property I am permitted to sell or carry with me, and I am to proceed under the protection of a public flag, as soon as it will be safe and convenient for women and children to travel that course. We are to proceed from here to Fort Arin in waggons, and from thence in Batteaux.” The danger of the journey was adverted to, and the probability of obtaining a chaplaincy in Sir William Johnson’s 2nd Battalion of Royal Yorkers, which is nearly complete on the establishment. “My negroes being personal property, I take with me, one of which being a young man, and capable of bearing arms. I have given £100 security to send back a white person in his stead.”

“Mr. Stewart set out with his family, consisting of his wife and three small children, on his long and tedious journey, on the 19th of Sept., 1781, and arrived at St. Johns on the 9th of the following month, thus accomplishing the journey in three weeks, which is now done in twelve or fifteen hours. As there was no opening in Montreal, he took charge of a public school, which, with his commission as Chaplain, gave him support.” In a letter to Dr. White, dated Montreal, October 14, 1783, he says: “I have no reason hitherto to dislike my change of climate; but, as reduction must take place soon, my emoluments will be much diminished, neither have I any flattering prospect of an eligible situation in the way of my profession, as there are only three protestant Parishes in this Province, the Pastors of which are Frenchmen, and as likely to live as I am.” Soon after, Mr. Stuart determined to settle at Cataraqui, where was a garrison, and to which a good many loyalists had already proceeded. He was promised the chaplaincy to the garrison, with a salary of one thousand dollars a year, and he writes, “I can preserve the Indian mission in its neighborhood, which, with other advantages, will afford a comfortable subsistence, although I wish it laid in Maryland.” After the acknowledged independence of the United States, and the separation of the Episcopalian Church of America from the mother Church, Dr. Griffith, the Bishop elect of Virginia, invited Mr. Stuart to settle in his diocese; but Mr. Stuart declined. He writes, “The time has been when the chance of obtaining a settlement in that part of Virginia would have gratified my utmost desire; but, at my time of life, and with such rivetted principles in favor of a Government totally different, ‘it is impossible.’” Though Mr. Stuart did visit Philadelphia in 1786, he never seems to have repented his removal to Canada. Yet the isolation in which he sometimes found himself, would sometimes naturally call up memories that could not fail to be painful. “I am,” he writes, “the only Refugee Clergyman in this Province, &c.” As a relief from such thoughts, he turned to the active duties of his calling. “I shall not regret,” said he, “the disappointment and chagrin I have hitherto met with, if it pleases God to make me the instrument of spreading the knowledge of His Gospel amongst the heathen, and reclaiming only one lost sheep of the house of Israel.” In this spirit he set out on the second of June, 1784, to visit the new settlements on the St. Lawrence, Bay Quinté, and Niagara Falls, where he arrived on the 18th of the same month. Already, 3,500 Loyalists had left Montreal that season for Upper Canada. His reception by the Mohawks, ninety miles from the Falls, was very affectionate, even the windows of the church in which he officiated were crowded with those who were anxious to behold again their old Pastor, from whom they had been so long separated. This church was the first built in Upper Canada, and it must have been commenced immediately after the Mohawks settled on the Grand River. He officiated also at Cataraqui, where he found a garrison of three companies, about thirty good houses, and some 1,500 souls who intended to settle higher up. He next proceeded to the Bay of Quinté, where some more Mohawks had settled, and were busy building houses and laying the foundation of their new village, named Tyendinaga. Though Mr. Stuart had now received from the Society, whose missionary he continued to be, discretionary powers to settle in any part of Canada, he remained in Montreal another year, as assistant to the Rev. Dr. DeLisle, Episcopal Clergyman of that town. He finally removed to Cataraqui, in August, 1785. His share of the public land was situated partly in Cataraqui, and partly at a place, which, in memory of the dear old place on the Mohawk River, was now called New Johnstown. Sometime in 1785, Mr. Stuart says, “I have two hundred acres within half a mile of the garrison, a beautiful situation. The town increases fast; there are already about fifty houses built in it, and some of them very elegant. It is now the port of transport from Canada to Niagara. We have now, just at the door, a ship, a scow, and a sloop, beside a number of small crafts; and if the communication lately discovered from this place by water, to Lake Huron and Michilmackinac proves as safe, and short as we are made to believe, this will shortly be a place of considerable trade.” Reference here must be made to the route up the Bay and River Trent. “I have been fortunate in my locations of land, having 1,400 acres at different places, in good situations, and of an excellent quality, three farms of which I am improving, and have sowed this fall with thirty bushels in them. The number of souls to westward of us is more than 5,000, and we gain, daily, new recruits from the States. We are a poor, happy people, industrious beyond example. Our gracious King gives us land gratis, and furnishes provisions, clothing, and farming utensils, &c., until next September, after which the generality of the people will be able to live without his bounty.” The above must have been written in 1785, as in May, 1786, he opened an academy. In the summer of 1788, he went round his Parish, which was then above 200 miles long. He thus describes his voyage on this occasion. “I embarked in a batteau with six Indians, commanded by Capt. Brant, and coasted along the north shore of Lake Ontario, about 200 miles from the head of the lake; we went twenty-five miles by land, to New Oswego, the new Mohawk village on the Grand River; these people were my former charge, and the Society still styles me their Mohawk Vill. Missionary. I found them conveniently situated on a beautiful river, where the soil is equal in fertility to any I ever saw. Their village contains about 700 souls, and consists of a great number of good houses, with an elegant church in the centre; it has a handsome steeple and bell, and is well finished within.” By this we learn, that not only was the first Protestant Church built at the Grand River, but as well here was the first steeple to contain a bell, which was the first to be heard in Upper Canada. Brant, when in England, collected money for all this. With the above, they had the service of plate, preserved from the rebels on the Mohawk; crimson furniture for the pulpit, and “the Psalmody was accompanied by an organ.” “This place was uninhabited four years ago.” “I returned by the route of Niagara, and visited that settlement. They had, as yet, no clergyman, and I preached to a very large audience. The increase of population there was immense, and indeed I was so well pleased with that country, where I found many of my old Parishioners, that I was strongly tempted to remove my family to it. You may suppose it cost me a struggle to refuse the unanimous and pressing invitation of a large settlement, with the additional argument of a subscription, and other emoluments, amounting to near £300, York currency, per annum more than I have here. But, on mature reflection, I have determined to remain here. You will suppose me to be very rich, or very disinterested; but, I assure you, neither was the case. I have a comfortable house, a good farm here, and an excellent school for my children, in a very healthy climate, and all these I could not have expected had I removed to Niagara. But, that you may be convinced that I do not intend to die rich, I have also declined an honorable and lucrative appointment. Our new settlements have been divided into four districts, of which this place is the capital of one, called New Mecklenburgh, and Courts of Justice are to be immediately opened. I had a commission sent me, as first Judge of the Court of Common Pleas. But, for reasons which readily occur to you, I returned it to Lord Dorchester, who left this place a few days ago.”

In 1789, Mr. Stuart was appointed Bishop’s Commissionary for the settlements from Point au Boudette to the western limits of the Province, being the district now constituting Canada West. Though this appointment added nothing to his emoluments, it increased considerably his duties. At the meeting of the first Session of Parliament in 1792, he was named Chaplain to the Upper House of Assembly, an appointment which required for a time his presence at Niagara. He occasionally visited and officiated for the Mohawk Village, at the Bay of Quinté. But, notwithstanding the laudable exertions of the society, and the partial indulgence of the British Government to this tribe, no flattering accounts can be given either of their religious improvements, or approach to civilization; on his return he usually stopped at Col. McDonnell’s, Marysburgh, and preached in his house. In the year 1799, the degree of D.D. was conferred on Mr. Stuart, by the University of Pennsylvania, his Alma Mater, a complement he appreciated from his native state. About the same time he received the appointment of Chaplain to the Garrison of Kingston. “He had secured about 4000 acres of valuable land to which he occasionally made additions.” In his prosperity and wealth he exclaimed: “How mysterious are the ways of Providence! How short-sighted we are! Some years ago I thought it a great hardship to be banished into the wilderness, and would have imagined myself completely happy, could I have exchanged it for a place in the City of Philadelphia,—now the best wish we can form for our dearest friends is to have them removed to us.” It must be remarked that the above is taken from letters written to a friend in Philadelphia, and no doubt, being private and social in their nature, there is often a coloring favorable to the States which emanated from no love to that country. “The remainder of Dr. Stuart’s life seems to have passed in the routine of his duties, interrupted however by attacks of illness, to which the increase of years, and the fatigue attendant on a mission in so new a country, could not fail to subject him.” Dr. Stuart departed this life on the 15th of August, 1811, in the seventy-first year of his age, and was buried at Kingston, where he lives (says one of his cotemporaries) in the heart of his friends. “He was about six feet four inches in height, and from this circumstance, was known among his New York friends as “the little gentleman.” His manners were quiet and conciliating, and his character, such as led him rather to win more by kindness and persuasion, than to awe and alarm them by the terrors of authority. His sermons were composed in plain and nervous language, were recommended by the affectionate manner of his delivery, and not unfrequently found a way to the conscience of those who had long been insensible to any real religious convictions. The honorable title of Father of the Upper Canada Church, has been fitly bestowed on him, and he deserves the name not more by his age and the length of his services, than by the kind and paternal advice and encouragement, which he was ever ready to give those younger than he on their first entrance on the mission.” “By his wife, Jane O’Kill, of Philadelphia, who was born in 1752, he had five sons and three daughters.” All of his sons subsequently occupied distinguished positions. His eldest son George O’Kill, graduated at Cambridge, England, in 1801, entered Holy Orders, and was appointed missionary at York, now Toronto, from whence he returned on his father’s death to Kingston, where he became Archdeacon. He died in 1862, at the age of eighty-six.

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Chapter XXVIII

CONTENTS—A Missionary—Chaplain at Niagara—Pastor to the Settlers— Chaplain to Legislature—Visits Grand River—Officiates—A Land Speculator—Receives a pension, £50—1823—Rev. Mr. Pollard—At Amherstburgh—Mr. Langhorn—A Missionary—Little Education—Useful— Odd—On Bay Quinté In Ernesttown—Builds a Church—At Adolphustown— Preaches at Hagerman’s—Another Church—A Diligent Pastor—Pioneer Preacher around the Bay—Christening—Marrying—Particular—His Appointments—Clerk’s Fees—Generosity—Present to Bride—Faithful to Sick Calls—Frozen Feet—No Stockings—Shoe Buckles—Dress—Books— Peculiarities—Fond of the Water—Charitable—War of 1812—Determined to leave Canada—Thinks it doomed—Singular Notice—Returns to Europe—His Library—Present to Kingston—Twenty Years in Canada— Extract from Gazette—No One Immediately to take His Place—Rev. John Bethune—Died 1815—Native of Scotland—U. E. Loyalists—Lost Property—Chaplain to 84th Regiment—A Presbyterian—Second Legal Clergyman in Upper Canada—Settled at Cornwall—Children—The Baptists—Wyner—Turner—Holts Wiem—Baptists upon River Moira—First Chapel—How Built—Places of Preaching—Hayden’s Corners—At East Lake—The Lutherans—Rev. Schwerdfeger—Lutheran Settlers—County Dundas—First Church East of Kingston—Rev. Mr. Myers lived in Marysburgh—Marriage—His Log Church—Removes to St. Lawrence— Resigns—To Philadelphia—Mr. Weant—Lives in Ernesttown—Removes to Matilda—Not Supported—Secretly Joins the English Church— Re-ordained—His Society Ignorant—Suspicion—Preaching in Shirt Sleeves—Mr. Myers Returns, by Sleigh—Locking Church Door—The Thirty-nine Articles—Compromise—Mr. Myers continues Three Years a Lutheran—He Secedes—The End of both Seceders—Rev. I. L. Senderling—Rev. Herman Hayunga—Rev. Mr. Shorts—Last Lutheran Minister at Ernesttown, McCarty—Married.

THE FIRST EPISCOPALIANS, CONTINUED—PRESBYTERIANS, BAPTISTS, AND LUTHERANS.

The Rev. Robert Addison came as a missionary from the Society for Propagating the Gospel in Foreign Parts, in 1790. He probably discharged the duties of chaplain to the troops stationed at Niagara, and also was Clergyman, and officiated as such, to the settlers. When the government was formed at Niagara, in 1792, Mr. Addison, was appointed Chaplain. He occasionally visited the Grand River Indians, officiating through an interpreter, and baptizing and marrying. Col. Clark says, Mr. Addison was a land speculator. In 1823, an act was passed by Parliament, granting Mr. Addison a pension of £50 per annum during life, for service rendered as Chaplain to the House of Assembly for thirty years. Another Episcopalian Clergyman, who came to Canada about the same time, was the Rev. Mr. Pollard, whose station was at Amherstburgh.

A fourth Church of England Clergyman, and one with whom we must become more familiar, was the Rev. Mr. Langhorn. According to the statement made to us by the late Bishop Strachan, Mr. Langhorn was sent to Canada as a missionary by a Society in London, called “The Bees,” or some such name. He was a Welshman by birth, possessed of but little education or talent, yet a truthful, zealous, and useful man. Odd in his manner, he nevertheless worked faithfully among the settlers from Kingston to Hay Bay. Upon arriving he took up his abode in Ernesttown, living at Hoyts, the present site of Bath. Here he was instrumental in having, before long time, erected an English Church. Soon after coming he visited Adolphustown, and preached at Mr. Hagerman’s, where Mr. Stuart had previously occasionally held service. Steps were at once taken to build a church also at Adolphustown, and Mr. Langhorn came to hold service regularly every second Sabbath. Mr. Langhorn was a diligent pastor in his rounds among his flock, over an extensive tract with great regularity, and once in a great while he went as far as the Carrying Place, where it is said he preached the first of all the pioneer ministers. He likewise occasionally visited Prince Edward, and preached at Smith’s Bay, and at Congers, Picton Bay. He was very careful to have all the children christened before they were eight days old, and never failed to question the larger in the catechism. Marriage he would never perform but in the church, and always before eleven in the morning. If the parties to be joined failed to reach the church by the appointed time, he would leave; and would refuse to marry them, no matter how far they had come, generally on foot, or by canoe. Sometimes they were from the remote townships, yet were sent away unmarried. After performing the marriage ceremony, he would insist on receiving, it is said, three coppers for his clerk. For himself he would take nothing, unless it was to present it to the bride immediately. Seemingly he did not care for money; and he would go in all kinds of weather when wanted to officiate, or administer to the wants of the sick. One person tells us that he remembers his coming to his father’s in winter, and that his feet were frozen. No wonder, as Mr. Langhorn never wore stockings nor gloves in the coldest weather. But his shoe buckles were broad and bright; and a broad rimmed hat turned up at the sides covered his head. Upon his back he generally carried in a bag some books for reading. We have referred to his peculiarities; many extraordinary eccentricities are related of him, both as a man and clergyman. He was very fond of the water, both in summer and winter. “In summer,” (Playter says,) “he would, at times swim from a cove on the main shore to a cove in the opposite island, three miles apart, and in winter, he would cut a hole in the ice, and another at some distance, and would dive down at one hole, and come up the other. He had some eccentricities, but he seemed to be a good and charitable man.”

Mr. Langhorn, when the war of 1812 commenced, acquired the belief, it is said, that Canada would be conquered by the United States, and so determined to escape. The following somewhat singular “Notice” appeared in the Kingston Gazette:—“Notice—To all whom it may concern,—That the Rev. J. Langhorn, of Ernesttown, intends returning to Europe this summer, if he can find a convenient opportunity; and all who have any objections to make, are requested to acquaint him with them, and they will much oblige their humble servant,—J. Langhorn,—Earnesttown, March, 1813.” The Rev. gentleman did go home, and some say that he was again coming to Canada, and was shipwrecked. Before leaving Canada, he made a valuable present to Kingston, as the following notice will show:

“The Rev. Mr. Langhorn, of Ernesttown, who is about returning to England, his native country, has presented a valuable collection of books to the Social Library, established in this village. The directors have expressed to him the thanks of the proprietors for his liberal donation. Many of the volumes are very elegant, and, it is to be hoped, will, for many years, remain a memorial of his liberality and disposition to promote the diffusion of useful knowledge among a people, with whom he has lived as an Episcopal Missionary more than twenty years. During that period his acts of charity have been frequent and numerous, and not confined to members of his own church; but extended to indigent and meritorious persons of all denominations. Many who have shared in his bounty, will have reason to recollect him with gratitude, and to regret his removal from the country.”—(Kingston Gazette).

After his departure, the churches where he had preached were vacant for many a day; and, at last, the one in Adolphustown went to decay.

There died, at Williamstown, U. C., 23rd September, 1815, the Rev. John Bethune, in his 65th year. He was a native of Scotland. Came to America before the rebellion, and was possessed of property, all of which he lost, and was thereby reduced to great distress for the time being. The foundation was then laid for the disease of which he died. During the rebellion, he was appointed Chaplain to the 80th Regiment. At the close of the war he settled in Canada. He left a widow and numerous family.

Ex-Sheriff Sherwood, of Brockville, says that “the Rev. Mr. Bethune, a Presbyterian Clergyman, was the second legalized Clergyman in the country. He settled at an early period at Cornwall. He was father of the Rev. John Bethune, now Dean of Montreal, (1866).”

BAPTISTS—WYNER, TURNER, HOLTS, WIEM.

The first Ministers of this sect were Elders Wyner and Turner, a brother of Gideon Turner, one of the first settlers of Thurlow. One, Elder Holts, also preached around the Bay, but a love of brandy hindered him. Yet he was an attractive preacher. This was probably about 1794.

A considerable number of Baptists settled up the river Moira, in Thurlow. The first chapel built here was for that denomination, in the fifth concession. Its size was thirty feet square. But, prior to the building of this, a dozen or so would meet for worship at the house of Mr. Ross. The chapel was mainly built by each member going to the place and working at the building, from time to time, until it was completed.

Mr. Turner traveled through different sections, preaching wherever he found his fellow communionists. He occasionally preached at Capt. McIntosh’s, at Myer’s Creek, and now and then at the head of the Bay. The Baptists were, probably, the first to preach at Sidney, and Thurlow. Myer’s Creek was not a central place at which to collect the scattered settlers until it became a village. Before that, the preaching place of the Baptists, and afterwards of the Presbyterians and Methodists, was up at Gilbert’s house, in Sidney, or at Col. Bell’s, in Thurlow. When the village grew, services were held at Capt. McIntosh’s and Mr. Mitz’s, at the mouth of the river, by different denominations, and still later, in a small school house. Preaching also was held up the river, at Reed’s and Hayden’s Corners.

The first Baptist Minister that preached at East Lake, Hallowell, was the Rev. Joseph Wiem. Not unlikely, he and Elder Wyner are the same.

THE LUTHERANS—SCHWERDFEGER, MYERS, WEANT.

Among the early ministers of religion who attended to the spiritual interests of the pioneers, were several of the Lutheran Church. Of this denomination, there was a considerable number in the County of Dundas, chiefly Dutch. There were also a community of them in Ernesttown, and another in Marysburgh. The first church built in Upper Canada, east of Kingston, perhaps the next after the one built at Tyendinaga, was erected by the Lutherans. It was put up in 1790, named Zion’s Church, and a Mr. Schwerdfeger, who resided near Albany, was invited to be their Pastor. This invitation was gladly accepted, as he and his family had suffered severe persecution from the victorious rebels. He died in 1803.

At an early period, indeed it would seem probable before Mr. Schwerdfeger came to Canada, although the time cannot be positively fixed, the Rev. Mr. Myers, from Philadelphia, lived in Marysburgh and preached to the Lutheran Germans of that Township. He married a daughter of Mr. Henry Smith, one of the first settlers there, where stood his log church, about twenty-four feet square, upon the brow of a hill overlooking a lovely landscape. Mr. Myers removed to the St. Lawrence, and “in 1804 became Pastor of the Lutheran churches there.” (History of Dundas). He resigned in 1807, not being supported, and removed to Pennsylvania.

The second Lutheran clergyman to preach upon the Bay, was the Rev. Mr. Weant. He lived a short distance below Bath, and went every four weeks to preach at Smith’s Bay; and, in the meantime, preached to the Lutherans of Ernesttown, where he built a log church, the first there. In 1808, he received a call from the Lutherans of Matilda, “which he accepted, and for some time preached acceptably, residing in the parsonage.” He, too, seems to have been inadequately supported by the people, and yielding to inducements, too tempting for most men to resist, he, in 1811, secretly joined the Church of England, and was re-ordained by Bishop Mountain, in Quebec. Upon his return, he pretended still to be a Lutheran minister, and preached, as usual, in German exclusively. Suspicions, however, soon arose that all was not right, for he began to use the English Book of Common Prayer, and occasionally to wear the surplice, practices which gave such offence to his former friends, that they declared they would no longer go to hear a man who proclaimed to them in his shirt sleeves. A few were persuaded by him to join the Church of England. The majority remained faithful. In 1814, the Lutherans again invited the Rev. Mr. Myers; upon his consenting to come, they sent two sleighs, in the winter, to Pennsylvania, and brought him and his family to Dundas. But Mr. Weant would not give up the parsonage and glebe, and put a padlock on the church door, and forbade any one to enter, unless acknowledging the thirty-nine articles of the Church of England. A compromise resulted, and the Lutherans were permitted to use the building once in two weeks. For three years, Mr. Myers continued his ministrations as a Lutheran, in the meantime being in straitened circumstances. In 1817, strangely enough, Mr. Myers also forsook the Lutheran Church, and conformed to the Church of England. (Hist. of Dundas.) The end of Mr. Weant and Mr. Myers, according to accounts, was not, in either case satisfactory. The latter died suddenly from a fall, it is said, while he was intoxicated, and the former was addicted to the same habit of intemperance.

The successor of Mr. Myers was the Rev. I. L. SENDERLING. He came in 1825, and stayed only a short time.

In 1826, Rev. HERMAN HAYUNIGA became the Pastor; and succeeded, after many years, in restoring to the church its former prosperity, notwithstanding much that opposed him. He had a new church erected. His successor was the Rev. Dendrick Shorts.

The Kingston Gazette contains a notice of perhaps the last Lutheran Minister at Ernest town. “Married. In Ernesttown, 29th Jan, 1816, the Rev. Wm. McCarty, Minister of the Lutheran congregation, to Miss Clarissa Fralick.”

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Chapter XXIX

CONTENTS—Bishop Strachan—A teacher—A preacher—A student—Holy Orders— A Presbyterian—Becomes an Episcopalian—A supporter of the “Family compact”—Sincere—His opinion of the people—Ignorant—Unprepared for self-government—Strachan’s religious chart—He was deceived—The Methodist—Anomalous connection—A fillibustering people— Republicanism egotistical—Loyalty of Methodists—American ministers—Dr. Strachan’s position—His birth place—His education—A. M., 1793—Studying Theology—Comes to Canada—A student of Dr. Stuarts—Ordained Deacon—A missionary at Cornwall—Rector at York— Archdeacon—Bishop of Toronto—Coadjutor—Death—A public burial—Rev. Mr. McDowell—First Presbyterian at Bay Quinté—Invited by VanAlstine—On his way—At Brockville—Settles in second town—His circuit—A worthy minister—Fulfilling his mission—Traveling on foot—To York—Marrying the people—His death—His descendants—Places of Preaching—A Calvinist—Invites controversy—Mr. Coate accepts the challenge—The disputation—Excitement—The result—Rev. Mr. Smart— Called by Mr. McDowell—Pres. clergyman at Brockville—Fifty years— An earnest Christian—A desire to write—“Observer”—A pioneer—A cause of regret—Not extreme—Mr. Smart’s views on politics—The masses uneducated—The “Family Compact”—Rise of responsible government—The Bidwells—Credit to Dr. Strachan—Brock’s funeral sermon—Foundation of Kingston gaol—Maitland—Demonstration— Sherwood’s statement.

BISHOP STRACHAN—REV. MR. MCDOWELL AND REV. MR. SMART.

Having elsewhere spoken of this distinguished man as the first teacher of Higher Education in Upper Canada, it is intended to give him a proper place among the first who preached the Gospel. Dr. Strachan, who had studied Divinity at Kingston, under the guidance of Mr. Stuart, took Holy Orders while engaged in teaching at Cornwall. Although he had been brought up in the Presbyterian faith, he deliberately connected himself with the Church of England, as the church of his choice.

From the first, Dr. Strachan took a decided stand in favor of the exclusive power claimed by the government and the “Family Compact.” This step was no doubt, deemed by him the very best to secure the interest of the rising country, believing as he did, that the people generally were unfitted by want of education to perform the duties of legislation and self-government. His devotion to the government, led doubtless, in some instances, to errors of judgment, and on a few occasions placed him in a false position. Yet he was always seemingly conscientious. The course pursued by him, in preparing, and sending to the Imperial Government a religious chart, which subsequent investigation proved to be incorrect, had, at the time, an unfortunate effect. But it is submitted, that it has never been shewn, that Dr. Strachan was otherwise than deceived when preparing the document. He made statements of a derogatory nature with respect to the Methodist body; but can it be shewn that there was no reason whatever for his statements. The history of the Methodists of Canada, exhibits a loyalty above suspicion. But was there no ground on which to place doubts respecting the propriety of any body of Canadians receiving religious instruction from men who were subjects of another country—a country which was ever threatening the province, and who had basely invaded an unoffending people—a country that constantly encouraged her citizens to penetrate the territory of contiguous powers with the view of possessing it. While there is sufficient proof that the Methodist ministers who came into the country were actuated by the very highest motives, it cannot be denied that any one taught in the school of republicanism, will carry with him wherever he goes, whether among the courtly of Europe, the contented and happy Canadians, or the blood-thirsty Mexicans, his belief in the immaculate principles of republicanism. He cannot, even if he would, refrain from descanting upon the superiority of his government over all others. The proclamation of Gen. Hull, at Detroit, and of others, shews that the belief was entertained in the States, that many Canadians were favorable to the Americans. Whence could have arisen this belief? Not certainly from the old U. E. Loyalists, who had been driven away from their native country? Not surely by the English, Irish, or Scotch? Dr. Strachan, with the government, could not close their eyes to these facts, and was it unnatural to infer that American-sent Methodists had something to do with it?

Bishop Strachan was a man of education, and as such, he must be judged in reference to his opinion that Methodists were unqualified to teach religious truth, from their imperfect or deficient education. We say, not that much book learning is absolutely essential to a successful expounding of the plan of salvation, although it is always most desirable. But having taken our pen to do justice to all of whom we have to speak, we desire to place the reader so far as we can upon the stand of view occupied by the distinguished Divine and Scholar.

Dr. Strachan was born at Aberdeen, Scotland, 12th April, 1778. He was educated at the Grammar School, and at King’s College, at that city, where he took the degree of M. A., in 1793. He then removed to the neighborhood of St. Andrews, and studied Theology, as a Presbyterian. As stated elsewhere, he came to America in 1799, reaching Canada the last day of the year. Disappointed in his expectations respecting an appointment to establish a college, he became a school teacher in Kingston, and at the same time a student of Divinity, under the guidance and friendship of Dr. Stuart. He prosecuted his Theological studies during the three years he was in Kingston, and in 1803, was ordained Deacon, by Dr. Mountain, the first Protestant Bishop of Quebec. The following year he was admitted to Holy Orders, and went as a missionary to Cornwall. Here he continued nine years, attending diligently to his duties as a minister, all over his widening parish; and also conducted a Grammar School. In 1812 he received the appointment of Rector at York, the capital, and in 1825 he was made Archdeacon. Enjoying political appointments with these ecclesiastical, he finally, in 1839, was elevated to be the first Bishop of Toronto. Dr. Strachan discharged the duties of his high office with acceptability. In 1866 Archdeacon Bethune was appointed as Coadjutor Bishop, the venerable prelate beginning to feel that his time was almost done. He died 1st November, 1867, having attained to his ninetieth year, and was accorded a public funeral. No higher marks of esteem and veneration could have been exhibited than were displayed by all classes at the death of this Canadian Divine.

The most of the settlers from the Hudson, not Lutherans, were Presbyterians, or of the Dutch Reformed Church. Mr. McDowell was the first Presbyterian minister to visit the Bay. He came about 1800, perhaps before; when yet there were but few clergymen in the province. We have seen it stated that he was sent for by Major VanAlstine, who was a Presbyterian. On his way he tarried a day in the neighborhood of Brockville. Adiel Sherwood was then teaching school, in connection with which he was holding a public exhibition. Mr. McDowell attended, and here first took a part as a minister, by offering his first public prayer in the country. He proceeded to Kingston, and settled in the second township. But his circuit of travel and places of preaching extended from Brockville to the head of Bay Quinté. The name of this worthy individual is too little known by the inhabitants of the bay. No man contributed more than he to fulfill the Divine mission “go preach;” and at a time when great spiritual want was felt he came to the hardy settlers. The spirit of Christianity was by him aroused to no little extent, especially among those, who in their early days had been accustomed to sit under the teachings of Presbyterianism. He traveled far and near, in all kinds of weather, and at all seasons, sometimes in the canoe or batteau, and sometimes on foot. On one occasion he walked all the way from Bay Quinté to York, following the lake shore, and swimming the rivers that could not be otherwise forded. He probably married more persons while in the ministerial work than all the rest in the ten townships around the bay. This arose from his being the only minister legally qualified to solemnize matrimony, beside the clergymen of the English Church, Mr. Stuart, of Kingston, and Langhorn, of Fredericksburgh. Persons wishing to be married repaired to him from all the region of the bay, or availed themselves of his stated ministerial tours. The writer’s parents, then living in Adolphustown, were among those married by him, the certificate of which now lies before him. Mr. A. Sherwood thus speaks of him, “He lived to labor many years in the service of his Master, and after an honorable and good old age he died highly esteemed by his friends and much respected by all who knew him.” Mr. McDowell had at least two sons and a daughter. The last is Mrs. Carpenter, now living at Demorestville. One of his sons removed to New York and there established a Magdalene Asylum. Mr. McDowell, used to pass around the bay twice or three times a year. He was one of the first, to preach at the extreme head of the bay, the Carrying Place, and for that purpose occupied a barn. Another of his preaching places was in Sophiasburgh, on the marsh front. He preached here four times a year. He was a rigid Calvinist, and preaching one Sabbath at the beginning of the present century in the Court House at Adolphustown, he offered to argue with any one publicly the question of Calvinism. The Methodist minister of the bay, the Rev. Samuel Coate, was urged by his society to accept the challenge, and after a good deal of hesitation did so. So a day was appointed for the discussion. The meeting took place at a convenient place, three miles from Bath, in the Presbyterian church. The excitement was great; the inhabitants coming even from Sidney and Thurlow. Mr. McDowell spoke first, and occupied half a day. Then followed Mr. Coate. After he had spoken two hours Mr. McDowell and his friends left; why, it is not said. Mr. Coate continued speaking until night. We have the statement of the Methodists, that Mr. Coate had the best of it, but we never learned the belief of the other party. Mr. Coate’s sermon was published by request, and thereafter, it is said Presbyterianism waned in the locality.

REV. MR. SMART,—This truly pious man, and evangelical minister, came to Canada in 1811. He never actually lived within the precincts of the Bay; but he was called to the wilderness of Upper Canada by the Rev. Mr. McDowell, at least he was chiefly instrumental in bringing him out, even before his student days were ended. For upwards of fifty years he discharged the duties of Presbyterian clergyman at Brockville, the first clergyman of any denomination within fifty miles. We shall ever remember the kind genial person with whom we spent a few pleasant hours in the evening of his eventful life, a life spent earnestly in the service of his Master, and for the welfare of his family, for, to use his own words, “In his day it was no easy matter to live and rear a family.” This he said not complainingly, but because it hindered him from indulging a desire he once felt to do something with his pen—to record, as he was desired to do, the events connected with his early life in Upper Canada, and his cotemporaries. At first he did contribute to the Kingston Gazette, over the cognomen “Observer.” But other things pressed upon him, and when repose came he fancied the fire of his early days, for scribbling, had too far sunk. This is much to be regretted, for as a close observer and upright man, and living in eventful times of Canadian history, he was pre-eminently qualified to treat the subject. Mr. Smart was always distinguished for moderate and well-considered views upon Religion, Political Government and Education. He lived when the battle commenced between the “Family Compact” and the people. While he firmly set his face against the extreme stand taken by the Rev. Mr. Strachan, he never identified himself with the party that opposed that worker for, and with the Government. On this point, Mr. Smart makes judicious remarks. In speaking of the rise and first days of the Province, he says, “it was necessary the Government in Council should create laws, and govern the people, inasmuch as the vast majority of the inhabitants were unlettered, and unfit to occupy places which required judgment and discrimination.” There were but few of the U. E. Loyalists who possessed a complete education. He was personally acquainted with many, especially along the St. Lawrence, and Bay of Quinté, and by no means were all educated, or men of judgment; even the half-pay officers, many of them, had but a limited education. Many of them were placed on the list of officers, not because they had seen service, but as the most certain way of compensating them for losses sustained in the Rebellion. And there were few, if any, of them fitted by education for office, or to serve in Parliament. Such being the case, the Governor and his advisers were at the first necessarily impelled to rule the country. Having once enjoyed the exclusive power, they became unwilling to share it with the representatives of the people. But the time came when the mass, having acquired some idea of Responsible Government, were no longer to be kept in obscurity, and thence arose the war between the Tory and the Radical. In all the contentions arising therefrom, Mr. Smart held an intermediate position with the Bidwells and others. In speaking of all this, Mr. Smart is particularly anxious to give credit to Dr. Strachan for his honesty of purpose, saying that the Colony is much indebted to him in many ways.

Mr. Smart was called upon to preach the funeral sermon of Canada’s great hero, General Brock.

He also delivered an address on the occasion of laying the foundation stone of the gaol in Kingston, in presence of the Governor, Peregrine Maitland, who was down from York, on which occasion there was great demonstration of Free Masons, and the farmers of the Bay.

Mr. Sherwood thus speaks of Mr. Smart: “On his arrival, he for some little time made his home at my house, he was then 23 years old, he has now (1866) entered his 78th year, has retired from a public charge, and is now residing quietly, and I trust comfortably, at Gananoque; and I feel quite sure, all that know him throughout the whole Province, will join with me, in wishing him long life and happiness, both here and hereafter.”

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Chapter XXX

CONTENTS—The Quakers—Among the Settlers—From Penn.—Duchess County—First Meeting-house—David Sand—Elijah Hick—Visiting Canada—James Noxen—A first settler—Their mode of worship—In Sophiasburgh—The meeting-house—Joseph Leavens—Hicksites—Traveling—Death, aged 92—Extract, Picton Sun—The first preaching places—First English church—In private houses—At Sandwich—The Indian church at the bay—Ernesttown—First Methodist church—Preaching at Niagara—First church in Kingston—At Waterloo—At Niagara—Churches at Kingston, 1817—In Hollowell—Thurlow—Methodist meeting-houses, 1816—At Montreal—Building chapels in olden times—Occupying the frame—The old Methodist chapels—In Hollowell township—In the fifth town—St. Lawrence— First English Church, Belleville—Mr. Campbell—First time in the pulpit— How he got out—The old church superseded—Church, front of Sidney—Rev. John Cochrane—Rev. Mr. Grier—First Presbyterian Church in Belleville— Rev. Mr. Ketcham—First Methodist Church in Belleville—Healey, Puffer—The site of the church—A second one.

THE EARLY CLERGYMEN AND CHURCHES OF UPPER CANADA.—THE QUAKERS.—NOXEN, LEAVENS, HICKS, SAND.

Among the early settlers of the Bay were a goodly number of the Society of Friends. Some of them were natives of Pennsylvania; but the majority were from the Nine Partners, Duchess County, New York, where had existed an extensive community of the followers of Fox. The first meeting-house built by the Quakers in Canada was in Adolphustown upon the south shore of Hay Bay, toward the close of last century.

About 1790, two Quaker preachers of some note visited Canada, they were David Sand and Elijah Hick. By appointment they held service in Adolphustown; it is uncertain whether this was before or after the building of the meeting-house. The first and principal preacher among the Quakers was James Noxen, one of the first settlers of Adolphustown, under whom the Society was organized. He subsequently in 1814 removed to Sophiasburgh, where he died in 1842.

The worship of the Quakers consists in essentially spiritual meditation and earnest examination of the inmost soul, a quiet holding of the balance, to weigh the actions and motives of everyday life. To the proper discharge of these duties no place can be too quiet, too far removed from the busy haunts of men.

The sixth township, or Sophiasburg had among its settlers a good many of this sect, which at first had meetings at Jacob Cronk’s, until the year 1825, when they erected a meeting-house upon the northern front of the township.

Two miles below the village of Northport, is situated a Friends’ meeting-house. Here twice a week, on Thursdays and Sundays, congregate few, or many of the adherents of this persuasion, to commune with their God. The meeting-house, reposing upon the very verge of the shore, and half shadowed by beautiful maples and evergreens, is a fit place in which to submit oneself to strict self-examination. There is nothing here to disturb the supreme quietude of the place, unless, the gentle ripples of the water, or the more restless murmuring of the wave.

JOSEPH LEAVENS “was an early settler of Canada, an emigrant from New York,” he was for many years an esteemed preacher of the Hicksite branch of Quakers, and was accustomed to travel from place to place, to talk to his co-religionists. He had a place for preaching in a loft of his brother’s store in Belleville. He was one of the first Quaker preachers in Canada and travelled through all the townships at the Bay, and to East Lake.

“Died in the township of Hallowell, about the 24th of May, 1844, the venerable Joseph Leavens, in the 92nd year of his age. He was amongst the early settlers of the Canadian forest, and emigrated from New York State, and probably was a native of Nine Partners District. He had long been a Preacher in the Religious Society of Friends, and though not possessed of more than one talent, yet it is believed that, as he occupied that to his Maker’s glory, his reward will be as certain as though he had received ten talents. He was a diligent reader in the sacred volume. He was much beloved both by his neighbours and friends, and it is desired that his gospel labours may be profitably remembered by them and his relatives.”—(Picton Sun.)

In speaking of the individual clergymen who first came to the Province we have referred to many of the first preaching places and churches: but there remains to be added some further remarks.

We have seen that the first church erected in Western Canada was at the Mohawk settlement, Grand River, which was built the first year of their habitation in that place—1785–6. Strange that the natives of the wood, should take the lead in erecting places of worship. It was several years later before even log meeting-houses were put up by the loyalists. For many years the pioneer clergymen or preachers officiated in private houses. Now the service would be at the house of one, to which a considerable number could come from a circuit of ten or fifteen miles, then it would be at the place of some settler whose larger log house afforded a more commodious place of worship.

A church was built at an early date at Sandwich, but the year, we know not. The first church erected upon the Bay, the Rev. Mr. Smart thinks, was at the Mohawk village, Tyendinaga. At an early period a log church was built in Ernesttown by the Lutherans and another on South Bay; one also for Mr. Langhorn to preach in, and then another in Adolphustown. The first Methodist church was built in Adolphustown in 1792, and a second one a month later in Ernesttown.

The Rev. Mr. Addison, went to Niagara in 1792. When Governor Simcoe lived in Navy Hall, the Council Chamber a building near the barracks it was said, was used alternately by the English Church, and Church of Rome.

The first English Church was erected in Kingston in 1793, and up to 1810 it was the only one. A Methodist church was built at a very early date at Waterloo; it was never finished, but used for many years. The first at Niagara, was in 1802.

In November 28, 1817, there were in Kingston, “four churches or meeting-houses, viz: 1 Episcopalian, 1 Roman Catholic and 2 Methodists; there were 4 professional preachers, viz: 1 Episcopalian, 1 Presbyterian and 2 Methodists. This enumeration does not include a chaplain to the army, and one to the royal navy.” In Ernesttown there was one resident professional preacher, a Methodist.

In Sophiasburgh there were no churches; but the Quakers, Methodists and Presbyterians had meetings at private houses.

In Hollowell, says Eben. Washburne, “we have one Methodist, and one Quaker meeting-house; preparations are making also for a Presbyterian meeting-house. The former is attended by a circuit preacher every two weeks; the latter by a Quaker every Sabbath.”

In Thurlow, “the Gospel is dispensed almost every Sabbath of the year, in different parts of the township, by itinerant preachers of the Methodist and Baptist sects.”

In 1816, there were eleven Methodist meeting-houses in Canada. These were all of wood excepting one in Montreal, built in 1806, which was of stone. “The mode of building chapels in the olden times was by joint labor, and almost without the aid of money. The first step was for scores of willing hands on a given day, to resort to the woods, and then fell the trees, and square the timber; others, with oxen and horses, drawing the hewed pieces and rafters to the appointed place. A second step was to call all hands to frame the building, selecting the best genius of the carpenter’s calling for superintendent. A third step was a “bee” to raise the building; and the work for the first year was done. The next year, the frame would be enclosed, with windows and doors, and a rough floor laid loose. As soon as the meeting house was thus advanced, it was immediately used for preaching, prayer meetings and quarterly meetings. Some of the early chapels would be finished inside; others, would be used for years in their rough, cold, and unfinished state. The people were poor, had little or no money, but loved the Gospel, and did what they could.”

The oldest of the eleven chapels is the Adolphustown, on the south shore of the Hay Bay, and on the old Bay of Quinté circuit.

“The next for age is the chapel in the fourth concession of Ernesttown. It was not erected here at first, but on the front of the township, lot No. 27, and close to the Bay of Quinté. After some years, (some of the principal Methodists moving to the fourth concession), the frame was taken down, drawn to the present site, and put up again. It stands on the public road, leading from Napanee to Kingston, and near the village of Odessa. A roughcast school-house, now stands on the old site, east of Bath. Some challenge the antiquity of the Ernesttown, with the Adolphustown chapel; but both were commenced at about the same time, by William Losee; the latter was first erected. As the traveler passes, he may look on this old and useful meeting-house, still used for public worship, and see a specimen of the architecture of the pious people settled in the woods of Ernesttown seventy years ago.

“About nine miles from Odessa toward Kingston is the village of Waterloo, and on the top of a sand-hill, formerly covered with lofty pines, is a well proportioned and good looking Wesleyan stone church. It is on the site of an ancient frame meeting-house, decayed, and gone, which bore an antiquity nearly as great as the other two chapels. The meeting-house in the Township of Kingston was an unfinished building, a mere outside, with rough planks for seats.

“Two miles from the Town of Picton, and in the first concession of the Township of Hollowell, is still to be seen one of the oldest Methodist chapels in Upper Canada. The ground and the lumber were the gift of Steven Conger. The first work was done in June, 1809. An account book, now existing, shows the receipts and payments for the building. Some paid subscriptions in money, some in wheat, some in teaming and work; and one person paid one pound “by way of a turn.” The first trustees were named Conger, Valleau, Vanblaricum, Dougal, German, Benson, Wilson, and Vandusen. They are all dead, but children of some of them are still living in the vicinity. The building is square, with pavilion roof, of heavy frame timber, yet sound, having a school-house on one side, and a mill on the other. Here is a burying ground attached, in which lie many of the subscribers to, and first worshippers in, the chapel. It is still used as a place of worship, and for a Sabbath school. These four chapels were all in the old Bay of Quinté circuit.

“In the fifth township east of Kingston is another relic of the times of old, called the Elizabethtown chapel. It is now within the boundaries of the village of Lyn, about eight miles from Brockville, and near the river St. Lawrence. A chapel particularly remarkable for the assembling of the Genesse conference in 1817, and the great revival of religion which there commenced.”

The first English Church erected west of Adolphustown, was at Belleville. It was commenced in 1819, and finished the next year. The Rev. Mr. Campbell was the first clergyman, and came to the place some little time before the building was completed. An anecdote has been related to us by one who saw the occurrence, which will serve to illustrate the character of those days. Mr. Campbell one day entered the church, when near its completion, and walked up a ladder and entered the pulpit; immediately one of the workmen, named Smith, removed the ladder, leaving the Rev. gentleman a prisoner; nor would they release him until he had sent a messenger to his home for a certain beverage. This church when erected was an ornament to the place, and is well remembered by many, having been taken down in 1858, the present handsome structure being completed. Mr. Campbell continued in charge until his death in 1835. During this time he caused to be erected a church at the front of Sidney, midway between Belleville and the Trent, and he held services there every second Sabbath, in the afternoon, for a time; but the congregation was never large. Methodism seemed to take more hold of the feelings of the people. Mr. Campbell’s successor was the Rev. John Cochrane, who was pastor for three years, when the present incumbent, the Rev. John Grier, who had been at the Carrying Place for some years, took charge.

The first Presbyterian clergyman of Belleville, was Mr. Ketcham, under him the first church was built.

The first Methodist church to be built in the western part of the Bay country was at Belleville. It was probably about the beginning of this century that the itinerant Methodist began to visit the head of the Bay Quinté. They were accustomed to preach in private houses, and barns, here and there along the front, and up the Moira River, and at Napanee.

Healy and Puffer were accustomed to preach at Col. Bell’s, Thurlow.

Belleville was laid out into lots in 1816; Mr. Ross applied to government for one, as the society was disqualified from holding landed property until 1828. The land was accordingly granted to him, and recorded, January 7, 1819. A frame building was immediately commenced 50 by 30 feet. Before it was inclosed, service was held within the frame. The building was never completed. The pulpit was of rough boards, and the seats were of similar material, placed upon blocks. In 1831, a second chapel was commenced, and the old one removed.

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Chapter XXXI

CONTENTS—The first Methodist Preachers—The army—Capt. Webb—Tuffey— George Neal—Lyons—School-teacher—Exhorter—McCarty—Persecution— Bigotry—Vagabonds—McCarty arrested—Trial—At Kingston—Banished—“A martyr”—Doubtful—Losee, first Methodist missionary, 1790—A minister—A loyalist—Where he first preached—“A curiosity”—Earnest pioneer Methodist—Class-meetings—Suitable for all classes—Losee’s class-meetings—Determines to build a meeting-house—Built in Adolphustown—Its size—The subscribers—Members, amount—Embury—Those who subscribed for first church in New York—Same names—The centenary of Methodism—New York Methodists driven away—American Methodist forgetful—Embury and Heck refugees—Ashgrove—No credit given to British officers—Embury’s brother—The rigging loft, N. Y.—Barbara Heck—Settling in Augusta—First Methodist Church in America—Subscribers—“Lost Chapters”—The Author’s silence—What is acknowledged—“Severe threats”—Mr. Mann—To Nova Scotia—Mr. Wakely “admires piety”—not “loyalty”—Second chapel, N. Y.—Adolphustown subscribers—Conrad VanDusen—Eliz. Roblin—Huff—Ruttan—The second Methodist chapel—The subscribers—Commenced May, 1792—Carpenters’ wages—Members, Cataraqui Circuit—Going to Conference—Returns— Darias Dunham—Physician—First quarterly meeting—Anecdotes—Bringing a “dish cloth”—“Clean up”—The new made squire—Asses—Unclean spirits—Losee discontinues preaching—Cause—Disappointment—Return to New York—Dunham useful—Settles—Preachers traveling—Saddle-bags— Methodism among the loyalists—Camp-meetings—Where first held, in Canada—Worshipping in the woods—Breaking up—Killing the Devil— First Canadian preacher—Journey from New York.

THE FIRST WESLEYAN METHODISTS IN CANADA.

The first Methodist Preachers both in Lower and Upper Canada were connected with the British Army; also, the second one in America, who was Capt. Webb. “In 1780, a Methodist Local Preacher, named Tuffey, a Commissary of the 44th, came with his regiment to Quebec. He commenced preaching soon after his arrival, and continued to do so at suitable times, while he remained,” or until his regiment was disbanded in 1783. The second Methodist Preacher in Canada was George Neal, an Irishman. During the war he was Major of a cavalry regiment. He “crossed the Niagara river at Queenston on the 7th October, 1786, to take possession of an officer’s portion of land, and soon began to preach to the new settlers on the Niagara river—his labours were not in vain.”—(Playter).

“In 1788 a pious young man, called Lyons, an exhorter in the Methodist Episcopal Church, came to Canada, and engaged in teaching school in Adolphustown.” He collected the people together on the Sabbath, and conducted religious services. “In the same year came James McCarty, an Irishman, to Ernesttown.” He was a follower of Whitfield, but acted with the Methodist, holding religious meetings. His preaching caused severe persecution against him on the part of certain loyalists, who held the doctrine that none could be true subjects who adhered not to the Church of England; but to oppose the Church was to oppose the King. Advantage was taken of this loyalty to try to prevent the introduction of any other religious denominations. A law had been enacted by the Governor in Council, that persons wandering about the country might be banished as vagabonds. McCarty was arrested on a charge of vagabondism in Adolphustown, and brought before a magistrate at VanDusen’s tavern, at the front, who remanded him to Kingston. According to Playter, he was preaching at Robert Perry’s when arrested; our informant is the Rev. C. VanDusen, at whose father’s he was first arraigned. After being released on bail, he was finally tried before Judge C., and was sentenced to be banished, tradition says, upon an island in the St. Lawrence. At all events he was placed in a batteau and taken away by French boatmen. McCarty has obtained the name of martyr, but it is the belief of unbiassed persons that he was not left upon the island, but was conveyed to Montreal.

William Losee was the first regular preacher of the Methodist denomination in Canada. He first visited the country in 1790, preached a few sermons along the Bay of Quinté and St. Lawrence, and returned with a petition from the settlers to the Conference, to send him as a preacher. In February, 1791 he again came, as an appointed minister from the Methodist Episcopal Church of the United States. “Losee was a loyalist, and knew some of the settlers in Adolphustown, before they left the United States. He desired to see them and preach to them the glad tidings of salvation. Had he been on the revolutionary side, the warm loyalists would not have received him—rather would have driven him from the country.”—(Playter). One of the first places at which he preached, was at the house of John Carscallian, in Fredericksburgh. The tavern of Conrad VanDusen, in Adolphustown, was another, and at Paul Huff’s, on Hay Bay, another. “A Methodist Preacher was a curiosity in those days, and all were anxious to see the phenomenon; some would even ask how he looked, or what he was like! A peculiarity in Losee, too, was, that he had but one arm to use, the other being withered.” A true pioneer Methodist, he set earnestly to work to form class-meetings and organize societies, and during the summer his circuit embraced the settlements in the Township of Kingston, Ernesttown, Fredericksburgh, Marysburgh, and even Sophiasburgh. Class-meetings form the corner stone of Wesleyan Methodism. But little understood, often entirely misunderstood by others than Methodists, they are generally regarded as the abode of cant or of priestly control. No greater error could exist. Rightly conducted they are invaluable as a means of training the religious mind, and establishing it upon the Rock of Ages. It has been said that they are only suitable for the uneducated; not so, they are alike beneficial to the peasant and the noble, the clown and the littérateur. Losee, in accordance with the principles of Methodism, at once set to work to create classes, and on the Sabbath of February 20, 1792, in the 3rd concession of Adolphustown, at Paul Huff’s house, he established the first regular class-meeting in Canada. The second class was formed on the following Sabbath, in Ernesttown, four miles from Bath.

A third class was formed in March, at Samuel Detlor’s, three miles from Napanee. The following year the congregation had so increased, which met at Paul Huff’s house, that a determination was formed to erect a meeting house. A paper was drawn up, in which was set forth the great blessing of God in sending a minister to their wilderness home, that a “Meeting-house or Church” is requisite. Then follows an agreement of the subscribers to build a Church, under the direction of Losee; to be thirty-six feet by thirty feet, two stories high, with a gallery. “Said house to be built on the north-west corner of Paul Huff’s land, lot No. 18, third concession, Fourth Town;” and promising to pay the sums of money annexed to their respective names. This interesting document, with the names of subscribers, and the subscription of each, is to be found in Playter’s History of Methodism, a work that ought to be in the hands of every Canadian, no matter what his creed, because of the fund of general knowledge upon Canada it contains. The total number of subscribers was twenty-two; the amount subscribed was £108. Among the names are those familiar to every inhabitant of the Bay, some known throughout Canada. To one, especially, reference must be made, Andrew Embury, a name of historic interest in connection with Methodism in America. It is a remarkable fact, that this and other names are to be found among those who planted Methodism in New York. The celebration of the centenary of Methodism in America, in 1866, was marked by frequent and glowing accounts of those who introduced Methodism into America. Too much credit, too much honor could not be given to the Emburys, the Hecks and others, which was quite correct. But no reference was made in the United States, nor in Canada for that matter, to the dark days of the infant Society in New York, when the cruel rebellion interrupted the meetings in that place; and where persecution followed the retirement of the British forces, 1783. It is a page of history in connection with that body, which American writers of Methodism endeavor to wipe out, when the very founders of the Church in America were made to flee from their homes; and had all their property sacrificed. The names of Embury and Heck; of whom so much was said, were among the refugees from rebel oppression. No word has been said of the cause of the removal of these persons to the wilderness of Canada. Barbara Heck, who enjoys the everlasting honor of causing Philip Embury to begin Preaching, was driven away from her Methodist home. Philip Embury was not likewise treated, because death had sealed his eyes a year before the declaration of independence, ere the demon of rebellion was evoked by the spirit of radicalism, and unhallowed desire for neighbor’s goods; otherwise his bones, the resting place of which they have given so glowing a picture of, would likewise be sleeping in our midst, in the quiet shades of the Canadian forest, as do those of Paul Heck, who died in 1788; and of his wife, Barbara, who died in 1804. The remains of Philip Embury, instead of being urned, as they were, in 1822, in Ash Grove, Washington County, New York, after lying buried for fifty-seven years in the old burying ground of Abraham Beninger, should have found a burying place on Canadian soil, where rests his widow, the place to which his brother and the Hecks were driven. We have listened to some of the American orators, and read more of their speeches, and could not help noticing that they forgot to mention that their impetuous rebellion drove away from them the founders of Methodism; they forgot to give any credit to Capt. Webb, who was the second Methodist preacher in America; forsooth, because he was a British officer, and it would be unpleasant to associate such with centenary orations in this their day of Anglophobia.

Upon the north shore of Hay Bay, in Fredericksburgh, settled David Embury, brother of Philip, who officiated as a Methodist Minister in New York, in a Rigging Loft, on William St., about 1766. To do this he was urged by Barbara Heck, wife of Paul Heck, both of whom were among the first to settle on the St. Lawrence, in Augusta, in 1785. The first Methodist Church erected in America, was in 1768, on John Street, New York. Among the 250 subscribers, was the name of David Embury, the same who settled on Hay Bay; he gave £2. Also, the name of Paul Heck, who contributed £3 5s. Twenty-four years later, and among the twenty-two subscribers to build the first Methodist meeting-house in Canada, again appears the name of Embury—Andrew, son of David Embury. The author of the “Lost Chapters of Methodism,” gives interesting accounts of the formation of the Methodist Society in New York; but he is remarkably silent in this instance, as others are, about the treatment they received from the Americans; not a word to make it known that they were driven into the wilds of Nova Scotia and Canada by a relentless people. Yet, at the conclusion, he acknowledges this much: he says, “At the conclusion of the Revolutionary war, severe threats having been thrown out against the Loyalists who had taken refuge within the British lines, Mr. Mann thought it his duty to embark, with a considerable number of the Society, for the wilds of Nova Scotia.” Mr. Mann was a class leader, and local preacher, and, during the war, at the request of the Trustees, kept the chapel in John Street open, after the regular preacher had left. “We see what became of a part of the Society, in John Street. Some of them had been so loyal to their sovereign, they were afraid they would suffer if they remained.” Of course they were, and had they not sufficient reason from the “threats” which had been “thrown out.” Mr. Wakely, the author, continues, “We can admire their piety without endorsing their loyalty.” How kind. The second Methodist Church of New York was built on the land of DeLancy, who had his immense property confiscated.

Of the subscribers to the chapel in Adolphustown, Conrad Van Dusen gave the largest amount, £15. He had been a Tavern keeper on the front, and was one of the first fruits of Losee’s missionary labors. “He lived a little east of the Court House. Of him many pleasing and amusing anecdotes are told; though a tavern-keeper, as well as a merchant, he opened his house for the Gospel, and when that Gospel entered his heart, he deliberately took his axe and cut down his sign posts.”—(Playter.)

The second largest contributor, was Elizabeth Roblin, who gave £12. She was the widow of Philip Roblin, who died 1788. They had been among the first settlers of Adolphustown. (See U. E. Loyalists.) Mrs. Roblin afterwards became the wife of John Canniff, the founder of Canifton, and her remains now rest on the hill in the old family burying ground, in that village. She was the grand-parent of John P. Roblin, of Picton, “a man who has served his country in several Parliaments of Upper Canada. Her daughter Nancy, born in 1781, is the mother of a large branch of the Ketcheson family in the County of Hastings.”—(Playter.) She, with her husband, still live in the fifth concession of Sidney, yet hale and hearty, in the autumn of their genial, though toilsome, life. “The subscription of the widow was liberal; indeed, the Roblins of the Bay of Quinté have always been a hospitable and liberal minded people.” Paul Huff and William Ruttan, each gave £10. The others gave smaller sums; but, considering the date, it is noteworthy that so much was contributed.

The same month, it is said, Losee undertook to build a second Church in Ernesttown, a short distance below Bath. The principal persons who aided in building this meeting-house were James Parrot, John Lake, Robert Clarke, Jacob Miller, and others. There is evidence in the account book of Robert Clarke, who was a carpenter, that the chapel was commenced May, 1792. He credits himself with then working twelve and a-half days; and with working in October twelve and a-half days, at five shillings and six-pence per day, which shows carpenter’s wages at that time. But like a good hearted man, seeing the building fund not too full, he reduced his wages to two shillings and nine-pence per day. His payment to the chapel was £10. James Parrot received the subscriptions. The two buildings were to be of the same size and form. As soon as these two chapels were inclosed, the congregations sat on boards to hear the preaching. They were the first Methodist Churches in Canada. At the end of the year Mr. Losee had 165 members enrolled in the “Cataraqui Circuit.” He set out on his long journey to attend conference at Albany. Mr. Losee returned the following year, accompanied by Rev. Darius Dunham. The latter took charge of the Bay of Quinté district—the “Cataraqui Circuit,” while Losee went to the St. Lawrence to organize a new society—this was called the “Oswegotchie” circuit.

On Saturday, September 15, the first “Quarterly” meeting was held, in Mr. Parrot’s barn, 1st Con., Ernesttown, to which many of the settlers came from the six townships. Darius Dunham was a Physician by profession. “He was a man of strong mind, zealous, firm in his opinions.” “He labored well on the Cataraqui Circuit, and was in high repute by the people.”—(Playter.)

Many anecdotes are told of Dunham. On account of his quick and blunt way of speaking and rebuking evil doings, he acquired the name of “Scolding Dunham.” Withal, he was witty, and he loved, it would seem, next to Godliness, cleanliness, so he would, if at a house, where it were not observed, according to his idea (and as there was only the one room, he could see the whole process of preparing for the table,) he would tell the housewife that the next time he came he would “bring a dish-cloth along,” or perhaps, he would bluntly tell the woman to “clean up.” Carroll relates the following story, yet often told and laughed at by the old settlers of the Bay. “His reply to the newly appointed magistrate’s bantering remarks, is widely reported. A new-made ‘Squire’ rallied Dunham before some company, about riding so fine a horse, and told him he was very unlike his humble Master, who was content to ride an ass. The preacher responded with his usual imperturbable gravity, and in his usual heavy and measured tones, that he agreed with him perfectly, and that he would most assuredly imitate his Master in that particular, but for the difficulty of finding the animal required—the Government having made up all the asses into magistrates.” A person of the author’s acquaintance, informed him that he saw an infidel, who was a fallen Lutheran clergyman, endeavoring, one night while Dunham was preaching, to turn the whole into ridicule. The preacher affected not to notice him, but went on exalting the excellency of Christianity, and showing the formidable opposition it had confronted and overcome; when, all at once, he turned to where the scoffer sat, and fixing his eyes upon him, the old gentleman continued: “Shall Christianity and her votaries, after having passed through fire and water,” &c.—“after all this, I say, shall the servants of God, at this time of day, allow themselves to be frightened by the braying of an ass.” In those days it was believed, by some at least, that unclean spirits and devils might be cast out by the power of God through the faithful Christian, and Dunham had the credit of having, on several occasions, cast out devils.

Mr. Losee remained a preacher only two years, when he became mentally unfit, having encountered a disappointment of a crushing nature. The uncertainty of the cause of his discontinuing to preach, has been dispelled by Playter, in the most touching language, “He was the subject of that soft, yet powerful passion of our nature, which some account our weakness, and others our greatest happiness. Piety and beauty were seen connected in female form then as well as now, in this land of woods and water, snows and burning heat. In the family of one of his hearers, and in the vicinity of Napanee river, was a maid, of no little moral and personal attraction. Soon his (Losee’s) attention was attracted; soon the seed of love was planted in his bosom, and soon it germinated and bore outward fruit. In the interim of suspense, as to whether he should gain the person, another preacher came on the circuit, visits the same dwelling, is attracted by the same fair object, and finds in his heart the same passion. The two seek the same person. One is absent on the St. Lawrence; the other frequents the blest habitation, never out of mind. One, too, is deformed, the other a person of desirable appearance. Jealousy crept in with love. But, at last, the preference was made, and disappointment, like a thunderbolt, overset the mental balance of the first itinerant minister in Canada.” He subsequently removed to New York, where he continued to live for many years, and recovered his mental health. He had purchased lots in Kingston, which he returned to sell in 1816; at this time he was perfectly sound in mind, and was a good man. He visited Adolphustown, and other places, preaching here and there, and finally returned to New York.

Mr. Dunham proved a useful man, especially among the settlers of Marysburgh. He ultimately in the year 1800, retired from the ministry and settled near Napanee, having married into the Detlor family. But he continued to act as a local preacher.

The early preachers often traveled from place to place on horseback after a bridle-path had been made, with saddle-bags, containing oats in one part, and a few articles of wearing apparel in another, perhaps a religious book; thus the zealous preacher would travel mile after mile through interminable forests. Indeed there are plenty to-day who have done likewise.

There is one fact connected with the early Methodist preachers, which requires a passing notice.

The settlers were all intensely loyal; yet when the Yankee Methodist preacher came in their midst he was gladly received; it is true Losee the first who came was a loyalist; but many who followed were Americans and republicans. Although the Lutheran, Presbyterian, and English churchmen had preceded the Methodists into Canada, neither seemed to obtain that hold upon the hearts of the plain U. E. Loyalists, that the Methodists did. The people of every denomination as well as those belonging to none, flocked to hear them, and many stayed to become followers. These Americans were always regarded with suspicion by government, and serious doubts were entertained whether those who became Methodists were loyal. But the war of 1812, exhibited in a thrilling manner the old fire of attachment to their sovereign the King. There seemed to be an adaptability between the Methodist mode of worship and the plain old settlers, and for years there were many who left the church of their fathers, and joined the more demonstrative society of Wesleyans. Not only was this mode of ordinary worship followed by the Methodist congenial, but especially the camp meeting engaged their hearty attention. This mode of worshipping in the woods was first known in Kentucky in 1801, and was initiated by two brothers named McGee, one of whom was a Methodist, the other a Presbyterian. There are many who regard the holding of camp-meetings as very questionable, even in the past. Whatever may be said about the necessity of such meetings at the present day, they were it is thought, highly appropriate in the infant days of the country. At the first, and for many long years, there were but few churches of any size. Then, the inhabitants had been buried as it were in the primeval forests, left to meditate in its deep recesses, far away from the busy haunts of men. No doubt the solemn repose, and silent grandeur awoke in their minds feelings of awe, and of veneration, just the same as one will feel when gazing along the naves of some old grand cathedral, with its representations of trees and flowers. It is not difficult to understand that the mind, trained by habit to meditation in the woods, with its waving boughs telling of other times, and of a mysterious future, would naturally find worshipping in the woods, congenial to the soul,—find it a fit place for the higher contemplation and worship of the great God. The first camp-meeting held in Canada was in 1805, on the south shore of Hay Bay, near the chapel. The meeting was attended by some from the distant townships, who went down in batteaux. This was a great event to the settlers. Its announcement, says Dr. Bangs, “beforehand excited great interest far and near. Whole families prepared for a pilgrimage to the ground, processions of waggons, and foot passengers wended along the highways.” The ministers present were Case, Ryan, Pickett, Keeler, Madden and Bangs. The meeting commenced on the 27th of September; the whole was characterized by deep religious feeling as well as decided demonstration, and the joy and comfort of believing, which ought always to be present with the Christian, was generally experienced, while there was an absence of that outside exhibition, too often seen in later years, around the camps. We quote from Carroll respecting the ending of this meeting. The account is from Dr. Bangs, “The time was at hand at last for the conclusion of the meeting. The last night was the most awfully impressive and yet most delightful scene my eyes ever beheld. There was not a cloud in the sky. The stars studded the firmament, and the glory of God filled the camp. All the neighbouring forest seemed vocal with the echo of hymns. Turn our attention which way we would, we heard the voice of prayer and praise. I will not attempt to describe the parting scene, for it was indescribable. The preachers, about to disperse to their distant fields of labor, hung upon each other’s necks, weeping and yet rejoicing. Christians from remote settlements, who had here formed holy friendships, which they expected would survive in heaven, parted probably to meet no more on earth. As the hosts marched off in different directions the songs of victory rolled along the highways.”

Apropos of Methodist camp-meetings, Carroll tells an anecdote characteristic of the times, and as well of the honest Dutch. One of these old settlers was speaking of a recent camp-meeting from which he had just come said, “It was a poor, tet tull time, and no goot was tone, till tat pig Petty (the Rev. Elias Pattie) come; but mit his pig fist, he did kill te tuval so tet as a nit, and ten te work proke out.” The Methodists of that day were fond of the demonstrative.

In the year 1806, a native of Prince Edward district entered the Methodist ministry. He was the first native Canadian preacher of any denomination, his name was Andrew Pringle.

The same year Thomas Whitehead was sent by the New York Conference. He was six weeks on the road through the woods with his wife and six children, “and during most of the time they subsisted on boiled wheat.”

CHAPTER XXXIa.

CONTENTS—Henry Ryan—Ryanites—He comes to Canada—His associate, Case— At Kingston—A Singer—Preaching in the Market-place—Their treatment—In office—His circuit—1000 miles—What he received—Elder— Superseded—Probable cause—A British subject—During the war of 1812—President of Conference—“High-minded”—Useful—Acceptable to the people—Desired independence by the Canadians—How he was treated—His labors—Brave—Witty—“Fatherless children”—“Impudent scoundrel”—Muscular—“Methodists’ Bull”—“Magistrate’s Goat”—Ryan seeks separation—Breakenridge—Conduct of the American Conference— Ryan’s agitation—Effect upon the Bishops—First Canada Conference— At Hollowell—Desire for independence—Reasons, cogent—Fruit of Ryan’s doings—The way the Conference treated Ryan—Withdraws—No faith in the United States Conference—Ryan sincere—“Canadian Wesleyans”—The motives of the United States Conference questionable—The wrong done Ryan—Second Canada Conference—Case, first Superintendent—Visit of Bishop Asbury—Account by Henry Bœhm— Asbury an Englishman—During the rebellion—A Bishop—His journey to Canada—Crossing the St. Lawrence—Traveling in Canada—An upset—“A decent people”—His opinion of the country—The Bishop ill—At Kingston—Bœhm at Embury’s—A field meeting—Riding all night— Crossing to Sackett’s harbor—Nearly wrecked.

SOME ACCOUNT OF HENRY RYAN.

A sketch of the early ministers who preached around the Bay Quinté, would be incomplete without a somewhat extended notice of Elder Ryan, after whom was called, a certain number of non-contented Methodists, Ryanites.

Henry Ryan, an Irishman, “of a bold energetic nature, with a powerful voice,” commenced preaching in 1800. He was for five years stationed in the States. In the year 1805, he, with the Rev. Wm. Case, was appointed to the Bay Quinté circuit. It was they who arranged and conducted the first camp meeting. Carroll, writing of that period, says, “there was no society (of Methodists) then in the Town of Kingston, and its inhabitants were very irreligious. The market house was the only chapel of the Methodists, Case and his colleague (Ryan) made a bold push to arouse the people. Sometimes they went together, Ryan was a powerful singer too. They would ride into the town, put their horses at an inn, lock arms, and go singing down the streets a stirring ode, beginning with ‘Come let us march to Zion’s hill.’ By the time they had reached the market-place, they usually had collected a large assembly. When together, Ryan usually preached, and Case exhorted. Ryan’s stentorian voice resounded through the town, and was heard across the adjacent waters. They suffered no particular opposition excepting a little annoyance from some of the baser sort, who sometimes tried to trip them off the butcher’s block, which constituted their rostrum; set fire to their hair, and then blew out their candle if it were in the night season.” Proof was subsequently given that this preaching was not without effect.

Mr. Ryan continued ten years at the Bay Quinté, and then three years in the west at Long Point and Niagara. In 1810, he was presiding Elder. His duties, as such, was to visit every part of the Province, from Detroit to Cornwall. “Allowing for his returns home, he traveled about 1000 miles each quarter in the year, or 4000 miles a year. And what was the worldly gain? The presiding Elder was allowed $80 for himself, $60 for his wife, and what provisions he would need for his family. His entire allowance might have been £60 a year. Such was the remuneration, and such the labors, of the presiding Elder” of the Methodists fifty-three years ago—(Playter).

Henry Ryan continued a presiding Elder, for many years, in the whole of Upper Canada, a few years in Lower Canada, and then when the Bay of Quinté district was set apart by division, he was appointed Elder to it. But in 1834, for some reason, Mr. Ryan was superseded in office. The reason of this can only be guessed. He was an Irishman by birth, and although sent to Canada by an American body, he seems to have been more a British subject, a Canadian, than American. During the war of 1812, he remained in Canada attending to his duties, with three other faithful men, Rhodes, Whitehead, and Pringle. More than that, as presiding Elder, he assumed the oversight of the preachers at the close of the first year. Others had been stationed in Canada who were British subjects, but they ceased before the war had closed, to discharge their duties. The Americans feared to come, or, having come, were warned off by proclamation. Those who continued in the ministerial field met under the presidency of Ryan. In the year of the commencement of the war, the conference was to have met at Niagara, in Upper Canada; but war was declared by the United States a month previous, and instead of venturing into the country where their fellow countrymen were about to carry the midnight torch, they turned aside to another place to hold their conference. “None of the brethren laboring on the Canada side went over. It is probable, although we are not certain, that they met at the place appointed, where some sort of deliberations would take place.” The Rev. John Ryerson says Mr. Ryan “held a conference, and held three conferences during the war, the principal business of which was employing preachers, and appointing them to their different fields of labor.” The Rev. Ezra Adams says, “the second conference was held at Matilda,” and “in 1814, it was held at the Bay of Quinté, at Second or Fourth Town”—Carroll. Mr. Ryan was impulsive and authoritative, at least the ministers thought so, and the rule of “Harry Ryan” was called “high-handed.” The end of it all was that, although he was useful and liked by the people, his ministerial brethren in Canada did not like him, and the conference seemed glad to supersede one, who no doubt already manifested his desire that the Canadian Methodists should become independent of the Americans. In view of the political state of affairs, the objection felt by the government to have American preachers giving religious instruction to Canadians,—in view of the course pursued by Ryan during the war of 1812—in view of his whole career up to this time, the belief is forced upon the mind that it was not only when Ryan had been superseded that he began to agitate for a separation. His labors during the war were severe and continuous, says a preacher of the times, “He used to travel from Montreal to Sandwich, to accomplish which he kept two horses in the Niagara district, and one for the upper part of the Province, and another for the lower. As his income was very small, he eked out the sum necessary to support his family by peddling a manufacture of his own in his extensive journeys, and by hauling with his double team in winter time, on his return from Lower Canada, loads of Government stores or general merchandise. Mr. Ryan, by his loyalty, gained the confidence and admiration of all friends of British supremacy, and by his abundant and heroic labors, the affections of the God-fearing part of the community.” Much more might be said in the same vein, but probably enough has been said to establish his claim to the sympathy of every Bay of Quinté inhabitant, where he so long labored and where most of his subsequent followers lived. It may be added that he was brave and witty, and had a ready answer for every bantering remark. Some wicked fellows are said to have asked him if he had heard the news? What news? Why, that the devil is dead. Then said he, looking around on the company, he has left a great many fatherless children. On another occasion, on entering a public house, a low fellow, knowing him to be, from his costume, a minister, remarked aloud, placing his hand in his pocket, “There comes a Methodist preacher; I must take care of my money.” Ryan promptly said, “You are an impudent scoundrel.” “Take care,” said the man, “I cannot swallow that.” “Then chew it till you can,” was the fearless reply.—(Carroll). At camp meetings, when it came to pass that individuals came to create disturbance, and when there was no police to take care of rowdies, Mr. Ryan has been known to display his muscular power by actually throwing the guilty individuals over the enclosure to the camp ground.

Mr. Ryan preached occasionally at Vandusens’ tavern in Adolphustown. After one of his thundering sermons, a neighboring squire who was a daily visitor at the tavern, and who had recently attempted to cut his own throat, wrote upon the wall of the bar-room, “Elder Ryan, the Methodist bull, preaches hell and damnation till the pulpit is full;” whereupon some one wrote below it, “Bryan C——d, the magistrate goat, barely escaped hell and damnation by cutting his throat.”

Mr. Ryan, upon his return from the General Conference in 1844, commenced an agitation for independence of the Canadian Methodists, and from Port Hope Creek to the Ottawa, he continued to urge the necessity of such an end.

“While not much liked by the preachers, Ryan was very popular among the people,” especially along the Bay Quinté. Captain Breakenridge, a local preacher, living on the St. Lawrence, joined him, in holding conventions, and in procuring largely signed petitions, praying for separation. Ryan and Breakenridge, went to the General Conference, bearing these petitions, and were not received. But these petitions were the commencement of the separation, which it was quite time should take place for the well being of both parties. Concessions were made—a Canada conference was formed through the instrumentality of Elder Ryan; but under the superintendency of the United States conference. This did not satisfy Ryan, and his followers in the Bay Quinté circuit. Meetings were held at which it was resolved they would “break off” from the American Church without permission. For four months Ryan energetically appealed to the people. To allay this the Bishop had to come and say to the Canadians, that if they wished independence, the next general conference, which would meet in 1828, would no doubt grant it. The following year the first Canada conference was held at the village of Hollowell, (Picton). It was opened on the 25th August. There were thirty preachers present, and they continued in session five days. The agitation initiated by Ryan, had done its work, “a general desire existed, that the Canada body should become an independent body, not later than the general conference of 1828,” and a memorial was prepared to be submitted to that body. After requesting to be set apart an independent body, the following reason, with others was given. “The state of society requires it. The first settlers having claimed the protection of His Britannic Majesty in the revolutionary war, were driven from their former possessions to endure great hardships in a remote wilderness. Time, however, and a friendly intercourse, had worn down their asperity and prejudice, when the late unhappy war revived their former feelings; affording what they considered, new and grievous occasion for disgust against their invading neighbors. The prejudices thus excited would probably subside if their ministry were to become residents in this country, as would be the case in the event of becoming a separate body.” The fact that government regarded with dislike the connection was adverted to, also that they were not allowed to solemnize matrimony. Such was the fruit of Elder Ryan’s proceedings, and to him belongs great credit, however much his motives may have been impugned. It has been acknowledged that he was disliked by the preachers, and this dislike was manifested this year by sending him as a missionary to the Indians. No wonder he was dissatisfied. Not because he was placed in a humble position, after acting nearly a quarter of a century as presiding Elder; but because of the animus of those who did it. And moreover, he entertained the belief that the general conference did not intend to give independence. The next year Ryan was placed among the superannuated ministers, and thus remained two years; the next year 1827, he withdrew, and resumed the agitation for independence. He had no faith in the United States conference, the cry was raised, Loyal Methodism against Republican Methodism. In this Ryan was countenanced by Government and the English Church, and Playter says, Dr. Strachan sent him £50 to carry on the work of separation.

The whole previous life of Ryan, leads us to believe that he was sincere and honest in his movements and statements, but it is said he was greatly mistaken. The people generally said, wait till we see what the general conference does. The preachers have said they will give us independence, pause till we see. The result of the conference was as had been promised; while already Ryan had separated, and, with a limited number of followers, mostly along the bay and St. Lawrence, had formed a new body with the name of Canadian Wesleyan Methodist Church. But it will always remain a question whether the general conference would have conceded the independence had it not been well known that Ryan would take almost all if they were not made free. It is not an unknown thing for a person who has worked for some public good to be robbed of the credit in a surreptitious manner. Ryan was deceived, and his kind, though impulsive nature resented the wrong done him. Though his name has been placed under a shadow by those who were indebted to him, yet his memory is even yet green and sweet in the hearts of some of the old settlers. Well might Elder Ryan, select as his text at the time, “I have raised up children and they have rebelled.”

The general conference assembled at Pittsburgh, 1st May, 1828. The memorial from the Canada conference was duly considered, and whatever may have been the reasons, they granted in the most kindly spirit, the decided request of the Canadian Methodists. Ryan, it is said when he heard of it, “looked astonished, trembled and could scarcely utter a word.”

The second Canada conference met at Ernesttown, the 2nd October, 1828, in Switzer’s chapel. “Bishop Hedding came for the last time, and presided over the conference. No United States Bishop, no Bishop at all, has ever presided since.” This year, Andrew Pringle, the first native Methodist preacher, was placed on the superannuated list. After due deliberation the conference resolved to organize into an independent body, and adopted the discipline of the Methodist Episcopal Church, as the basis of their own. The Rev. Wm. Case was appointed General Superintendent until the next conference.

It is not possible, nor would it be proper to give a connected history of Methodism, or any other religious denomination. But the aim of the writer is to supply facts relative to those who have lived and acted a part in connection with the early history of the bay, with such other facts as will throw light upon the matter. With this object in view, we will here introduce, in conclusion, a brief notice of the visit of Bishop Asbury to Canada in 1811. The account is from the pen of the Rev. Henry Bœhm, with remarks by Mr. Carroll. Reading this account, it called to our mind the account given to us by Father Bœhm, in 1854, while sojourning at Staten Island, New York, where we had the great pleasure of frequently meeting him and of enjoying the hospitality of his genial family. Mr. Bœhm was the traveling companion of Bishop Asbury when he visited Canada.

Bishop Asbury, the cotemporary of the Wesleys, being one whom Wesley ordained to preach, he came to America in 1771, as a missionary, being 25 years old. Of all the English preachers in the revolting colonies, he alone remained during the revolutionary war, and was under the necessity of concealing himself in Delaware. Created a Bishop by Dr. Coke, in 1785, he continued for many years in the oversight of the Methodist Church in America and in Canada. But although Methodism was planted in Canada in 1792, it was not until the year mentioned that a Bishop found his way to the remote settlements of Canada. Bishop Asbury, however, had for years a desire to see Canada. Two years before he came he wrote, “I shall see Canada before I die,” says Bœhm.

“We had a severe time on our journey. We crossed Lake Champlain, and Mr. Asbury preached in a bar-room in Plattsburgh. The roads through the woods, over rocks, down gulleys, over stumps, and through the mud, were indescribable. They were enough to jolt a hale bishop to death, let alone a poor, infirm old man, near the grave. On entering the village (of St. Regis) as Mr. Asbury was leading his horse across a bridge made of poles, the animal got his foot between them, and sunk into the mud and water. Away went the saddle-bags; the books and clothes were wet, and the horse was fast. We got a pole under him to pry him out; at the same time the horse made a leap, and came out safe and sound. We crossed the St. Lawrence in romantic style. We hired four Indians to paddle us over. They lashed three canoes together, and put our horses in them, their fore feet in one canoe, their hind feet in another. It was a singular load; three canoes, three passengers, the bishop, Smith and myself, three horses and four Indians. They were to take us over for three dollars. It was nearly three miles across to where we landed”—“did not reach the other side till late in the evening.” The Indians claimed another dollar, because three could not be easily divided between four, this was “cheerfully paid.” “We arrived in Canada on July 1st, 1811, landing at Cornwall, and about midnight reached the hospitable house of Evan Roise, who hailed the bishop’s arrival with joy, and gave him and his companions a welcome worthy of patriarchal times.” “We found it warm in Canada, and the Bishop suffered greatly. Here Henry Ryan, Presiding Elder of Upper Canada, met us. The next day Bishop Asbury preached, the day after the Bishop preached again and there was a love-feast, and the Lord’s Supper.” Proceeding up the River St. Lawrence, arrived at the eastern line of Matilda, the Bishop rode in Brother Glassford’s close carriage, which he called a ‘calash,’ and he inquired how they would get out if it upset. He had hardly asked the question before over went the carriage, and the venerable Bishop was upset, but fortunately no bones were broken; the saplings alongside the road broke the fall. On Friday the Bishop preached in Matilda chapel, in what was called the German settlement. I followed, preaching in German. The Bishop was delighted with the people, he wrote, “here is a decent loving people. I called upon Father Dulmage, and Brother Heck.” We tarried over night with David Breackenridge. He married and baptised a great many people, and attended many funerals. In 1804 he preached the funeral sermon of Mrs. Heck, who died suddenly, and it is said she claimed to be the person who stirred Philip Embury to preach the Gospel. On Saturday we rode twelve miles before breakfast to Father Boyce’s, where we attended Quarterly Meeting. Bishop Asbury preached a thrilling sermon. “The Bishop greatly admired the country through which we rode. He says ‘Our ride has brought us through one of the finest countries I have seen. The timber is of noble size; the cattle are well shaped, and well looking; the crops are abundant on a most fruitful soil. Surely this is a land that God, the Lord hath blessed.’” (Such was the testimony of one who had traveled all over the United States, concerning a country eighty years younger than the older States of the Union. Such the testimony respecting the pioneers of the country who twenty-five years previous came thereto into an unbroken wilderness—respecting the men the Americans had driven away and stigmatized by the application of the most degrading names). “On Monday we proceeded to Gananoque Falls, to Colonel Stone’s. Father Asbury was very lame from inflammatory rheumatism. “He suffered like a martyr. On Tuesday we visited Brother Elias Dulmage, a very kind family, and Bishop Asbury preached in the first Town Church” (Kingston Church). E. Dulmage, one of the Palatines, lived afterward a long time as jail-keeper.”—(Carroll). The Bishop was so poorly he could not proceed on his journey, and was obliged to lie up and rest. He remained at Brother Dulmage’s, where he found a very kind home, and I went with Henry Ryan to his Quarterly Meeting, in Fourth or Adolphustown, Bay of Quinté. On Friday we rode to Brother John Embury, Hay Bay. He was a nephew of Philip Embury, the Apostle of American Methodism. On the Lord’s day we had a glorious love-feast, and at the Lord’s Supper He was made known to us in the breaking of bread. In a beautiful grove, under the shade of trees planted by God’s own hand, I preached to two thousand people, John Reynold’s, afterward Bishop Reynolds, of Belleville, and Henry Ryan exhorted. (Exhorting after sermon was a common practice among the Methodists in those days). Mr. Bœhm had to return to Kingston the same night, in order that the Bishop might get to the Conference to be held in the States immediately. To do so they rode all night—35 miles. “To our great joy we found Father Asbury better”—“he had sent around and got a congregation to whom he preached in the chapel. He also met the Society and baptized two children. We were in Canada just a fortnight. The Bishop was treated everywhere as the angel of the churches. The Bishop preached six times in Canada, besides numerous lectures which he delivered to societies.” The Bishop and Mr. Bœhm set out on the Monday for Sackett’s Harbour, in a small sail boat. There was a heavy storm, and they were nearly wrecked. On the water all night without a cabin. Spent a fearful night, and reached Sackett’s Harbour the next afternoon.

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Chapter XXXII

CONTENTS—McDonnell—First R. Catholic Bishop—A “Memorandum”— Birthplace—In Spain—A Priest—In Scotland—Glengary Fencibles— Ireland, 1798—To Canada—Bishop—Death in Scotland—Body removed to Canada—Funeral obsequies—Buried at Kingston—Had influence—Member of Canadian Legislative Council—Pastoral visitations, 1806—A loyal man—A Pioneer in his Church—The Bishop’s Address, 1836—Refuting mal-charges—Number of the R. C. Clergy in 1804—From Lake Superior to Lower Canada—Traveling horseback—Sometimes on foot—Hardships— Not a Politician—Expending private means—Faithful services— Acknowledged—Roman Catholic U. E. Loyalists—First Church in Ernesttown—McDonnell at Belleville—Rev. M. Brennan—First Church in Belleville—What we have aimed at—The advantages to the English Church—The Reserves—In Lower Canada—Dr. Mountain—Number of English Clergymen, 1793—A Bishop—Monopoly initiated—Intolerance and Exclusion swept away—An early habit at Divine service.

THE ROMAN CATHOLICS—BISHOP MCDONNELL.

We are much indebted to J. P. McDonnell, Esq., of Belleville, for a “Memorandum of his grand-parent, the Rev. Alex McDonnell, first Bishop of Upper Canada.”

“He was born in the year 1760, in Glengary, in Scotland, educated for the Priesthood at Valladolid College, in the Kingdom of Spain; for, at this time no person professing the Roman Catholic faith could be allowed to be educated in any part of the British empire. He was ordained Priest before the year 1790. Then came back to Scotland, his native country, and officiated as a Priest in Badenoch, a small district in North Scotland, also in the city of Glasgow; afterwards joined, in 1798, the Glengary Fencibles, then for duty in Ireland, under the command of Lord McDonnell, of Glengary, who was Colonel of said Fencible Regiment. He came to Canada in the year 1804; was consecrated first Bishop of Upper Canada in the year 1822, titled as the Bishop of Kingston.” He died in Dumfriesshire, a County bordering on England and Scotland, in the year 1840. His body was laid in St. Mary’s Church, Edinborough, until removed to Canada, in 1862. His remains was taken from the cars at the station at Lancaster, and carried to St. Raphael’s Cathedral; in which Church he had spent some of his most useful days, administering the consolations of his religion to his numerous co-religionists throughout the Province of Upper Canada. His remains were escorted by thousands of people, of all denominations, from St. Raphael’s Church to St. Andrew’s Church, and thence to Cornwall depot, in order to convey his remains to Kingston, the head of his See; where his remains now lie in the vaults of the Cathedral of that ancient city, in which he, as Bishop, officiated for years, a favorite of both Protestants and Catholics. I may here remark, that no other man, either clergyman or lay, ever had more influence with the Government, either Imperial or Colonial than Bishop McDonnell. In fact he established the Catholic Church in Western Canada. All the lands that the church now possesses were procured by his exertions. The Bishop was a member of the Legislative Council for years in connection with the Venerable Bishop Strachan, of Toronto. About the year 1806, he passed on his way from Toronto, then York, to Kingston; celebrated mass at his relation’s, Col. Archibald Chisholm, whose descendants are now living on Lot. Nos. 8 and 9, 1st Con., Thurlow, adjoining the Town of Belleville— carried his vestments on his back most of the way from Toronto to Kingston; and he took passage in a birch canoe from his friend’s, Col. Chisholm, to another relation, Col. McDonnell, (McDonald’s Cove,) on his way to Kingston.

“Although his religion was then proscribed by the British Government, and he was compelled to go to a foreign country to be educated, no more loyal man to the British Crown lived; no other man ever conduced more to the upholding of British supremacy in North America than he, and helped to consolidate the same.”

We are also indebted to Mr. McDonnell for other valuable documents concerning the Bishop, who may be regarded the father of his Church in Upper Canada. At least, he was the pioneer of that denomination in the Bay region. To a great extent, his history is the early history of his Church. The worthy prelate will speak for himself, when at the advanced age of seventy-four, and he spoke under circumstances which precluded the possibility of any statement accidentally creeping in, which could not be fully substantiated.

Referring to an address of the House of Assembly, 1836, in which his character had been aspersed, and his motives assailed, he, in a letter to Sir Francis Bond Head, asks “the liberty of making some remarks on a few passages” thereof, and, among other things, says, “As to the charges brought against myself, I feel very little affected by them, having the consolation to think that fifty years spent in the faithful discharge of my duty to God and to my country, have established my character upon a foundation too solid to be shaken by the malicious calumnies of two notorious slanderers.” To the charge that he had neglected his spiritual functions to devote his time and talents to politics, he, by plain declaration, refutes their “malicious charge,” stating the following facts, which relate to the country from the year he entered it, 1804. He says, “There were then but two Catholic clergymen in the whole of Upper Canada. One of these clergymen soon deserted his post; and the other resided in the Township of Sandwich, in the Western District, and never went beyond the limits of his mission; so that upon entering upon my pastoral duties, I had the whole of the Province beside in charge, and without any assistance for the space of ten years. During that period, I had to travel over the country, from Lake Superior to the Province line of Lower Canada, to the discharge of my pastoral functions, carrying the sacred vestments sometimes on horseback, sometimes on my back, and sometimes in Indian birch canoes, living with savages—without any other shelter or comfort, but what their fires and their fares, and the branches of the trees afforded; crossing the great lakes and rivers, and even descending the rapids of the St. Lawrence in their dangerous and wretched crafts. Nor were the hardships and privations which I endured among the new settlers and emigrants less than what I had to encounter among the savages themselves, in their miserable shanties; exposed on all sides to the weather, and destitute of every comfort. In this way I have been spending my time and my health year after year, since I have been in Upper Canada, and not clinging to a seat in the Legislative Council and devoting my time to political strife, as my accusers are pleased to assert. The erection of five and thirty Churches and Chapels, great and small, although many of them are in an unfinished state, built by my exertion; and the zealous services of two and twenty clergymen, the major part of whom have been educated at my own expense, afford a substantial proof that I have not neglected my spiritual functions, or the care of the souls under my charge; and if that be not sufficient, I can produce satisfactory documents to prove that I have expended, since I have been in this Province, no less than thirteen thousand pounds, of my own private means, beside what I received from other quarters, in building Churches, Chapels, Presbyteries, and School-houses, in rearing young men for the Church, and in promoting general education. With a full knowledge of those facts, established beyond the possibility of a contradiction, my accusers can have but little regard for the truth, when they tax me with neglecting my spiritual functions and the care of souls. The framers of the address to His Excellency knew perfectly well that I never had, or enjoyed, a situation, or place of profit or emolument, except the salary which my sovereign was pleased to bestow upon me, in reward of forty-two years faithful services to my country, having been instrumental in getting two corps of my flock raised and embodied in defence of their country in critical times, viz., the first Glengary Fencible Regiment, was raised by my influence, as a Catholic corps, during the Irish rebellion, whose dangers and fatigues I shared in that distracted country, and contributed in no small degree to repress the rapacity of the soldiers, and bring back the deluded people to a sense of their duty to their sovereign and submission to the laws. Ample and honorable testimonials of their services and my conduct may be found in the Government office of Toronto. The second Glengary Fencible Regiment raised in the Province, when the Government of the United States of America invaded, and expected to make a conquest of Canada, was planned by me, and partly raised by my influence. My zeal in the service of my country, and my exertions in the defence of this Province, were acknowledged by his late Majesty, through Lord Bathurst, then Secretary of State for the Colonies. My salary was then increased, and a seat was assigned for me in the Legislative Council, as a distinguished mark of my sovereign’s favor, an honor I should consider it a disgrace to resign, although I can hardly expect ever to sit in the Council, nor do I believe that Lord Glenelg, who knows something of me, would expect that I should show so much imbecility in my latter days, as to relinquish a mark of honor conferred upon me by my sovereign, to gratify the vindictive malice of a few unprincipled radicals. So far, however, from repining at the cruel and continued persecutions of my enemies, I pray God to give me patience to suffer, for justice sake, and to forgive them their unjust and unmerited conduct towards me. I have the honor to be Sir,—Your most obedient and very humble servant,—(Signed)—Alex. McDonnell. To T. Joseph, Esq., Sec’y to His Excellency, Sir Francis Bond Head, &c., &c., &c.”

There were a number of Roman Catholics among the U. E. Loyalists. Among them were the Chisholms on the front of Thurlow, to whose house Mr. McDonnell came to preach as he made his annual round. I am told by an old settler, that a very old Roman Catholic Church existed in Ernesttown west, a short distance from Bath. Probably Mr. McDonnell travelled all around the Bay, visiting members of his Church. There were several in Marysburgh. He was the first to preach in Belleville, when it had become a village. But the Rev Michael Brennan, who still lives, and is highly respected by all classes, was the first priest located in Belleville; he arrived in 1829. The frame of a building which had been erected for a Freemason’s Lodge, was moved to the lot which had been received from Government, and was converted into a Church. The present Church was commenced in 1837, and completed in 1839.

We have now adverted to the several early clergymen of the different denominations in the young colony of Upper Canada, and have dwelt upon those facts, and related those events, which appertain to the work we have in hand. We have essayed to simply write the truth, without reference to the interests of any denomination, either by false, or high coloring, or suppression of facts.

From what we have recorded, it is plain that the Church of England stood the best chance of becoming the religion of Upper Canada. The seventh part of the lands were reserved for the clergy, and it was determined to erect an Ecclesiastical establishment in the Province. In Lower Canada the Roman Catholics had been secured by Act of Imperial Parliament. In Upper Canada it was resolved that the English Church should occupy a similar position. The Rev. Dr. Jehoshaphat Mountain was sent out from England in 1793, having been consecrated the first Bishop of Quebec, to take charge of the English establishment in all Canada. There were then in both Canadas five clergymen of the church. The monopoly thus instituted continued for many years, and other denominations could not even hold land upon which to build a place of worship. But time swept all intolerance and exclusiveness away. In the year 1828, was passed “An act for the Relief of Religious Societies” of the Province, by which it was authorized “That whenever any religious congregation or society of Presbyterians, Lutherans, Calvinists, Methodists, Congregationalists, Independents, Anabaptists, Quakers, Menonists, Tunkers, or Moravians, shall have an occasion to take a conveyance of land, it shall be lawful for them to appoint trustees,” which body should hold perpetual succession, &c. But it was also enacted that no one Society should hold more than five acres.

This subject will be concluded by the following, the writer of which we fail to remember. It is within our own recollection when this habit still existed:

An early writer, a visitor to the Province of Canada, speaking about religious denominations says, “The worshipping assemblies appear grave and devout, except that in some of them it is customary for certain persons to go out and come in frequently in time of service, to the disturbance of others, and the interruption of that silence and solemnity, which are enjoyed by politeness, no less than a sense of religion. This indecorous practice prevails among several denominations.”

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Chapter XXXIII

CONTENTS—First Sabbath teaching—Hannah Bell, 1769—School established, 1781—Raikes—Wesley—First in United States—First in Canada—Cattrick, Moon—Common in 1824—First in Belleville—Turnbull— Cooper—Marshall—Prizes, who won them—Mr. Turnbull’s death— Intemperance—First Temperance Societies—Change of custom—Rum— Increasing intemperance—The tastes of the Pioneers—Temperance, not teetotalism—First Society in Canada—Drinks at Raising and Bees— Society at Hollowell.

SABBATH SCHOOLS.

The earliest attempt known to teach children upon the Sabbath was in 1769, made by a young lady, a Methodist, by the name of Hannah Bell, in England, who was instrumental in training many children in the knowledge of the Holy Scriptures. In 1781, while another Methodist young woman (afterward the wife of the celebrated lay preacher, Samuel Bradburn) was conversing in Gloucester with Robert Raikes, a benevolent citizen of that town, and publisher of the Gloucester Journal, he pointed to groups of neglected children in the street, and asked: “What can we do for them?” She answered: “Let us teach them to read and take them to church!” “He immediately proceeded to try the suggestion, and the philanthropist and his female friend attended the first company of Sunday-scholars to the church, exposed to the comments and laughter of the populace as they passed along the street with their ragged procession. Such was the origin of our present Sunday-school, an institution which has perhaps done more for the church and the social improvement of Protestant communities, than any other agency of modern times, the pulpit excepted. Raikes, and his humble assistant, conducted the experiment without ostentation. Not till November 3, 1783, did he refer to it in his public journal. In 1784, he published in that paper an account of his plan. This sketch immediately arrested the attention of Wesley, who inserted the entire article in the January number of the American Magazine for 1785, and exhorted his people to adopt the new institution.”

In 1786, they were begun in the United States by the Methodist Bishop, Francis Asbury, in Virginia. In 1790, the Methodist conference “resolved on establishing Sunday-schools for poor children, white and black,” since which time they have been in operation.

The first notice found of a Sabbath-school in Upper Canada, is in June, 1817, when a Rev. Mr. Cattrick proposed at Kingston to organize one. A communication from Wm. Moon, in the Gazette, expresses great pleasure thereat, and Mr. Moon offers for the purpose his school-room, and likewise his services. In 1824, Sunday-schools were common in the old settlements, and were valued and encouraged by all classes of people. Not only did private benevolence contribute to the schools, but the Upper Canada Parliament granted £150, for the “use and encouragement of Sunday-schools,” and of indigent and remote settlements, in the purchase of books and tracts—(Playter). A Sabbath-school was established in Belleville about 1826, by John Turnbull, Dr. Marshall, and Dr. Cooper who taught in the school. Some religious society granted books and tracts to schools. Four prizes were granted for good attendance and behaviour, consisting of two Bibles and two Testaments. They were awarded, the first to J. H. Meacham, who is now Postmaster of Belleville; the second to his sister, Anna Meacham, the third to Matilda McNabb, the fourth to Albert Taylor. While these pages are going through the press, we receive the sad intelligence that John Turnbull, Esq., last living of the three mentioned, has passed away at the beginning of this new year, 1869, after a life of well-merited respect, and honor. The writer feels he has lost a friend.

INTEMPERANCE.—Total abstinence or teetotalism was unknown when Upper Canada was first settled. The first temperance society ever organized was at Moreau, Saratoga, County, New York, in 1808.

To taste and drink a glass of wine or grog, was not regarded as a sin by any one of that day. To the soldiers and sailors grog was dealt out as regularly every day as rations. Rum was the liquor more generally used, being imported from Jamaica, and infinitely purer than the rum sold to-day. It has to be recorded that at a comparatively early date, breweries and distilleries were erected, first in one township then in another, so that after a few years the native liquor was much cheaper than rum, and then followed the natural result—namely, increasing intemperance. It is not difficult to understand that the old soldier would like his regular glass of grog. In the long and tedious journeys made by boat, when food perhaps was very limited in quantity, the conveniently carried bottle would take its place, and extraordinary labor and severe exposure would be endured by the agency of unnatural stimulus. The absence of teetotal principles, the customs of the day; want of food; frequent and severe trials and exposures, would lead even the best of men to partake of spirituous liquors. As we see it to-day, so it was then, abuse arose from moderate use, and those who had no control over the appetite, or who loved to forget the bitterness of the day by inebriation, would avail themselves of the opportunity to indulge to excess. The mind naturally craves a stimulant. If this desire be not fed by legitimate food, it is too likely to appropriate the unnatural. The excitement of war had passed away; but had left in its wake the seeds of longing in the breast of the old soldier. The educated man shut out from the world, had but little to satisfy the usually active mind. With some, the remembrance of old scenes—of old homesteads, and their belongings, were forgotten in the stupefying cup. When all these facts are considered, is there not abundant reason to wonder that intemperance did not prevail more extensively. But it is a question after all, whether the loyalists became more addicted to the cup after they settled, than when at the old homes. Those who have charged the old settlers with the vice of drinking, have forgotten to look at them in comparison with other countries at that day, instead of the light set up at a later period.

But while the pioneers preserved themselves from unusual indulgence, it is to be regretted that their children too often forsook the path of soberness, and in losing their right minds, lost the old farm made valuable by their fathers’ toil. It was often a repetition of what occasionally occurred when the soldiers were disbanded. They would often sell a location ticket, or two or three acres of land for a quart of rum; the sons would sell the fruit of a father’s hard work of a life time.

One of the first temperance societies formed in Canada was in Adolphustown, on the 4th January, 1830. On this occasion the Rev. Job Deacon, of the Church of England, delivered an address, after which a respectable majority and three out of five magistrates present, adopted resolutions condemning the use of ardent spirits, and unitedly determining not to use or furnish drink for raisings, bees, and harvest work. At the same meeting a temperance society was formed and a constitution adopted under the title of “The Adolphustown Union Sabbath School Temperance Society.” They pledged themselves not to use ardent spirits for one year.

According to the Hollowell Free Press, a temperance society was formed at Hollowell, in 1829; for it is announced that the “Second Anniversary” will be held 3rd June, 1831. It is announced April 12, 1831, that a temperance meeting will be held in the Methodist Chapel, when addresses will be delivered by Dr. A. Austin. The officers elected for the ensuing year are Asa Worden, Esq., M.P.P., President; Dr. Austin, Vice President; P. V. Elmore, Secretary and Treasurer.

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