We Inherit What The Fires Left William Evans

We Inherit What The Fires Left William Evans
We Inherit What The Fires Left William Evans
We Inherit What The Fires Left William Evans

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6. 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

7. 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.

8. 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

9. 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,

10. the Rev. Wm. McCarty, Minister of the Lutheran congregation, to
Miss Clarissa Fralick.”

11. 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.

12. 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,

13. 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

14. 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

15. 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.

16. 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

17. 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.”

18. 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

19. 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.
Joseéh 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

20. 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

21. 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

22. 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.

23. “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

24. 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.

25. 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—​

26. 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

27. 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

28. 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

29. 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

30. 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

31. 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

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