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Presented to the LIBRARY of the UNIVERSITY OF TORONTO
from
the estate of
J. Stuart Fleming
THE
HISTORY OF METHODISM
I3ST 0-A.3ST.A.3D A.:
WITH AN ACCOUNT OP THE RISE AND PROGRESS OF THE WORK OP GOD AMONG THE CANADIAN INDIAN TRIBES,
AND
#trajs«rastl of % CM JJMra of % fnrtimtt.
BY GYORGE [F. PLAYTER,
Off THE WESLEYAN CONFERENCE.
$ 0 v a » t jd :]
PUBLISHED FOR THE AUTHOR BY ANSON GREEN,
AT THE WESLEYAN PRINTING ESTABLISHMENT,
KING STREET EAST.
1862.
Entered according to the Act of the Provincial Legislature, in the year of our Lord, one thousand, eight hundred and sixty-two, in the Office of the Registrar of the Province of Canada.
CONTENTS
CHAPTER I.
Page.
Introduction of Methodism into the North American Colonies 2
United States people invade Canada 6
Great Emigration into Canada during the Revolutionary War, 7
Two days of Thanksgiving for Peace in 1783 8
Upper Canada began to be Surveyed ... 9
First Methodist Preacher 9
1784 Great Emigration to the St. Lawrence, the Niagara,
and the Detroit Rivers 10
Wesley’s Ordination of Preachers for America 11
Christmas Conference, and beginning of M. E. Church . 13
1786 Second Methodist Preacher in Canada 15
1787 Prince William (afterwards King William I V,) came
to Canada 16
1788 Lyon’s and McCarty, preach in the Bay of Quinte Set-
tlements 17
1789 Name of U. E. Loyalists given to loyalist emigrants... 19
1790 Petition to New York Conference for Preachers 20
William Losee, first regular Methodist Preacher arrives 20
1791 His return to the Bay of Quinte Settlements 23
1792 First Governor of Upper Canada 29
First and second Methodist Meeting-houses 3Q
Account of some first Settlers about Hay Bay 31
Darius Dunham appointed to Cataraqui Circuit 34
Oswegotchie Cir.cuit begun by William Losee 35
First General Conference of the Methodist E. Church... 37 William Losee leaves the Country 43
1794 Coleman and Woolsey, preachers, come to Canada 44
The Niagara Circuit began 45
1795 Sylvanus Keeler, the 5th preacher, arrives 45
1796 Hezekiah Calvin Wooster begins his labours in Canada. 48
CONTENTS.
iv.
Page.
1797 Account of his usefulness and devotion 51
Samuel Coate’s personal appearance and manners 55
Solemnizing matrimony allowed to Presbyterians and
Lutherans 56
1798 Calvin Wooster’s happy death 57
1799 John Jewell, the second Presiding Elder 59
Lorenzo Dow labours in Lower Canada 59
1800 Total Members of the Methodist Episcopal Church.... 63
Controversy between Samuel Coate and Robt. DcDowell 63 Retirement of Darius Dunhan from the itinerant work 65 Daniel Picket, first Preacher to the Ottawa Country 67
1801 Revival on Niagara Circuit, conversion of Nathan Bangs 69
Long Point Circuit begun 72
Nathan Bangs and the Indians at a Traders house, in
Pickering 73
1802 Joseph Sawyer visits the city of Montreal 75
Lorenzo Dow’s second visit to Canada 75
1804 Death of Barbara Heck 78
Account of John Robinson and Peter Yannest 78
Nathan Bangs commences the work on the river Thames 80
1805 Henry Ryan and William Case came into Canada 84
First Camp-meeting on Hay Bay shore, Adolphustown. 85 Yonge Street and Smith’s Creek Circuits now begin. . . 86
1806 Thomas Whitehead and Andrew Prindle travel in Upper
Canada 87
Nathan Bangs volunteers for Quebec Station. . 88
Sylyanus Keeler retires from the itinerant work 91
1808 Augusta, Cornwall and Ancaster Circuits first on the
Minutes 95
1809 First steamboat on the Canadian waters 96
Three Rivers was added to the circuits 97
1810 The Grenessee Conference formed 98
Labours of the Presiding Elders on the districts 99
Location of Samuel Coate 101
Retirement of Joseph Sawyer from the itinerant woik, 102
1811 Bishop Asbury’s visit to Upper Canada. 103
CONTENTS:
y.
Page.
1812 United States Congress declare war against Great Britain 107
Canada first invaded at the Detroit River 110
Robert Hibbard drowned in the St. Lawrence 112
1813 Letter of Mr. Case, on the battle of Sackett’s Harbour. 115
Account of Tecumseb the Huron Chief 119
Canadian prisoners of war visited by Mr. Case 124
1814 Twelve reflections suggested by the War 127
English Conference station preachers in Quebec and
Montreal 140
CHAPTER II.
From the end of the war in 1814, to the establishment of a Conference in
Canada in 1824.
1815 Testimonial voted by Upper Canada Parliament to
memory of Gen. Brock 142
1816 Dispute about the Montreal Methodist chapel 145
Missionary Committee’s letter to Bishop Asbury 145
General Conference resolutions on the difference with
the English preachers. 148
Death of the venerable bishop Asbury 151
The twelve oldest Methodist meeting houses 152
William Losee’s last visit to Canada 156
1817 Session of Genesee Conference in Elizabethtown. ...... 158
Great Revival of Religion 159
1818 York and Long Point Circuits first on the List 166
Five English preachers Stationed in Upper Canada 167
1819 Wesleyan Mis. Committee’s letter to Bishop M’Kendree 169
Wyandot Mission taken in charge by Ohio Conference 172 Ten youths drowned in Hay Bay 174
1820 Letter of General Conference to the brethren in Canada 177
Resolution of the English Conference on the difficul- ties in the Province 179
Letter of Missionary Committee to their Missionaries... 182 Letter of Bishop M’Kendree to the Preachers and Socie- ties in Upper Canada 186
And another to the private and official members in L.C. 189
CONTENTS.
vi.
Page.
1820 The Genesee Conference meets in the Town of Niagara, 191
Number of Ministers and Preachers in Upper Canada. . 192 Singular preservation of a child 196
1821 Numbers and salaries of the Episcopal ministers 199
Account of the Perth settlement 201
1822 The military settlements of Lanark and Richniond 204
New settlements near York visited by preachers 207
Death of James G. Peal 210
1823 Alvin Torry preaches to the Indians of the Grand River 216
Peter Jones converted at the Ancaster camp-meeting.... 218 Seth Crawford’s account of the awakening of the Indians 220 A Class of Wyandots formed at the River Canard 227
1824 The Wyandot society, state of 229
The Grand River Indians . 229
The new Settlements near York 231
The Perth Settlement.. 233
Elder Ryan agitates for a separation from the U. S 234
General Conference forms the Preachers into the Canada
Conference 236
CHAPTER III.
From the first Canada Conference, 1834, until the separation, 1838.
1824 Memorial for the Independence of the Body 240
Formation of the Missionary Society of the M. E. Church
in Canada 242
Hallowell Conference, Circular to the Societies 244
The Grand River Mission 24$
1825 Mississaugas at the Mount Pleasant camp-meeting 248
Presents at the Credit River , 250
Muncey Indians on the Thames visited 853
Second visit to the Mnnceys y . . 256
The Saltfleet Conference 258
Young Preachers’ studies 259
The first Report of the Canada Auxilliary Missionary
' Society 261
Rev. Dr. Strachan’s funeral sermon for Dr. Mountain... 272
CONTENDS. vil.
PAGBi
1826 Bay of Quinte Indians visited 274
Account of John Sunday’s conversion 276
Mississaugas attend Adolphustown camp-meeting 279
Settlement at the Credit river began 281
Governor forbids the Indians to attend camp-meetings. 284
New townships on the Ottawa River visited 285
The (township of) Hamilton Conference 286
Rice Lake Indians converted 287
Lake Simcoe Indians visited 291
Lease of Grape Island for an Indian settlement 292
1827 The (village of) Hamilton Conference 294
Alvin Torry retires from the Canadian work 295
Henry Ryan and David Breakenridge separate from
the Methodists 297
Dr. Strachan’s Letter and Chart
University of King’s College 300
Grand river mission.. 300
The settlement at the Credit river 301
Lake Simcoe Indians at Yonge street camp-meeting 303
Mud Lake Indians desire to become Christians 305
Indians of Schoogog Lake receive religious instruction 306
Work goes on among the Rice Lake Indians 307
Settlement of Grape Island beginning 311
Kingston and Crosby circuits now on the list 313
1828 Gen. Conference allows the separation of the Canadian body 316
Emestown Conference 320
Alteration in the Book of Discipline 322
Anniversary of the Missionary Society 323
Conference Address to Lieutenant Governor 325
Newmarket, Bytown, and Bonchiere, on the circuit list 328
Death of Bishop George 329
Strachan’s Letter and Chart 330
Testimony of the House of Assembly to the character of the
Methodist preachers 332
Address of the Assembly to King George IY 333
The Government and the Indians 335
ilil CONTENTS.
Pi.GH.
1828 Religious bodies allowed to hold land * 339
Indian children before a meeting in York 339
Mr. Case with two Indians at a meeting in New York 341
Miss Hubbard and Miss Barnes come to Grape Island 342
Letter of Mr. F. Hall concerning Credit mission 343
Grand River Mission.. 349
Lake Simcoe and Matchedash Indians at Yonge street camp- meeting A 350
Indian camp-meeting at Snake Island 355
Rice Lake mission and schools 356
Schoogog Lake Indians 368
Three Indian speakers visit the Indians of the Thames 361
Work of God on the circuits 366
N. B. The appointments of the Canadian preachers may found under the date of each year ; and the appointments of the English preachers, in the same way, from 1814.
CHAPTER IV.
I. Sources of the present history. 367
II. Difficulties to the first preachers ; winter, forest 368
III. Table of circuits travelled by preachers 375
IY. Table of preachers travelling oldest circuits 379
V. The superannuated preachers to 1828 385
VI. Remarks on the work among the Indians 387
VII. A Table showing the districts, counties, and townships in
Upper Canada, in 1828 393
VIII. A Chronological Table showing some of the principal events
in the history of Canada, to year 1828 395
IX. A Chronological Table showing many of the principal events
in the history of English Methodism 397
1. Under first race of Methodist preachers, to 1765 397
2. Under second race, to 1791 401
3. Under third race, to 1814 404
X. A Chronological Table showing the rise and progress of the
Methodists in the United States, to 1828 409
Conclusion 412
HISTORY
OF
fgetMijsro in Canada.
CHAPTER I.
THE history of the general Church has been written by inspired and uninspired men ; and different branches of the Church of Christ have the story of their rise and progress narrated and preserved. The history of Methodism, or the great revival of religion in the British Isles, has attracted and engaged several peps ; so has the quick growth and great extension of Methodism in the United States. But the nar- rative of the beginning and spread of that work of God in the country on the north of the St. Lawrence river, and of the great Canadian lakes, has never engaged an author’s pen, — scarcely an enquirer’s research. The materials, however, existed, — floating in the memories of the aged, hidden in official and unprinted records, and scattered over scarce books and ephemeral prints. The labour of collecting, arranging, and describing these is now essayed.
The history of the original inhabitants, living on the site of the present Province of Canada, is unrecorded and unknown. The French discovery, leading to the French possession, was in 1534 ; when Jacques Cartier entered the Gulf of St. Law- rence ; and the next year, came up the river to an Indian village called Stadacona, now Quebec, and then proceeded up
2
HISTORY OF METHODISM
[1759
to another village called Hochelaga, now Montreal. Friendly relations were first established with the native tribes ; next, settlements of French adventurers were formed for trade and defence; and lastly, missionaries of the Roman Catholic Church came to preserve and propagate their faith. Gradually, the Freneh population increased from the Gulf to the Detroit River, until, at the Conquest, they numbered in Lower Canada above 65,000 souls.
The conquest of French Canada by the British, under General Wolfe, was in the year 1759. The treaty of 1763 allowed Great Britain quiet possession of the country, after France had held and nurtured it more than 200 years. So that great tract of country mostly north of the St. Lawrence river and the large inland lakes, called Canada, became and has since continued a province of the British Empire.
The great revival of religion first called Methodism by its enemies, begun in 1739, had, at the Conquest, made notable progress in England and Ireland, and some advance in Scotland and Wales. The Conference of 1763 was the twentieth, the circuits numbered 31, and the members of the Methodist So- cieties about 20,000. Three years after Canada became a British province, Methodism began In America, in the city ©f New York. A small number of pious emigrants from Ireland, members of the Methodist Society* came, in 1765, to the city. Among them was a family called Embury, origin- ally from Germany, but now from Ireland. There were four brothers, viz., John, Peter, Philip, and David. A descendant of the family informed me, that John and Peter were pious men, and used to preach in the German language. They did not live to be very old, and died in the United States. David Embury left his property in the United States, came to Upper Canada and settled in the township of Fredericksburg, on the north side of Hay Bay. He died in 1810, and was buried on his own farm. Philip Embury was a carpenter and local preacher. In 1766 another Methodist family arrived called Heck. The wife of Paul Heck, called Barbara, seeing the Me- thodists from her own country had far declined in piety, except Embury, deeply lamented their condition. Hearing that they were, on one occasion, engaged even in card playing, she has-
IN CANADA.
3
1769.]
tened to the place, reproved them sharply, and seizing the cards, flung them into the fire. She then went to the local preacher, and with great earnestness, even with tears, begged him to preach to the backsliders. “Brother Embury, you must preach to us, or we shall all go to hell, and God will require our blood at your hands.” He replied, “How can I preach, for I have neither a house nor a congregation ?” Said she, “ Preach in your own house, and to your own company first.” He consented, and preached in his own room, at first to five hearers only. He continued, the hearers increased, and good fruits soon appeared. Philip Embury was the first Methodist Preacher in America.
The second was Captain Webb, a barrack master at Albany, (converted three years before in Bristol,) who, hearing of the infant Methodist society, strengthened them in the faith, and in 1769, preached publicly in New York, and on Long Island, in his military uniform. He attracted large congregations, and his word was with power. “ The Captain,” said Mr. Wesley, “ is all life : therefore, although he is not deep or regular, yet many who would not hear a better preacher, flock together to hear him. And many are convinced under his preaching; some justified ; a few built up in love.”*
Under the preaching of Philip Embury and Captain Webb, the congregations continued so to increase, that the few Methodists resolved on building a chapel. Accordingly, some lots^were purchased on John street, New York, and a house for public worship was erected, 60 feet by 42 feet, and called W'esley Chapel. It was first preached in by Mr. Embury, October 30th, 1768, and his text was Ilosea x. 12.
At the Conference in Leeds, 1769, Mr. Wesley mentioned the case of brethren in America :
“For some years past several of our brethren from England and Ireland (and some of them preachers) had settled in North America, and had in various places formed societies, particularly in Philadelphia and New York. The society at New York had lately built a commodious preaching house ; and now desired our help, being in great want of money, but much more of preachers. Twq of our preachers, Richard Boardman and Joseph Pilmore, willingly offered themselves for the service ; by whom we deter- mined to send over fifty pounds, as a token of our brotherly love.
Wesley’s Journals 1773.
4
HISTORY OF METHODISM
[1771.
Several other of our preachers went over in the following years. As they taught the same doctrines with their brethren here, so they used the same discipline. And the work of God prospered in their hands ; so that a little before the rebellion broke out, about twenty-two preachers (most of them Americans) acted in concert with each other, and near thre^ thousand persons were united together in the American societies. These were chiefly in the provinces of Maryland, Virginia, Pennsylvania, and New York.”*
The two first regular preachers landed near Philadelphia, October 24, 1769, and immediately began the Gospel work. Mr. Boardman took his station at New York, and relieved Mr. Embury of his onerous charge, held now for three years. He found a society, a congregation, and a chapel, ready to his hand. Mr. Pittmore remained in Philadelphia, where he found a society of one hundred persons, gathered and under the charge of Captain Webb, a large congregation, and an intense desire to hear the Gospel. On the first Sunday the new missionary preached in the open air, to above four thou- sand people.
In 1771, Francis Asbury, afterwards superintendent or bishop of the Methodist connexion in New York and Canada, crossed the ocean, and came to Philadelphia, October 27th. He was born in 1745, near Birmingham ; was converted at an early age ; a local preacher nearly five years ; began to travel on a circuit in 1767 ; and offered for the American work, at the Bristol Conference in August, sailing from England in September. The first winter he preached in the country, towns, and villages around the city of New York.
The preparatory steps to the American revolution were now taking ; and from the shedding of the first blood at Lexington, in 1775, to the formal separation of the colonies from Great Britain, in 1783, confusion and war dwelt. in the land. Yet the preachers continued their travels and labours, and did not preach in vain.
On the conquest of Canada, King George III. appointed General Murray to be the first Governor of the new Province of Quebec. The French people were promised popular legis- lative assemblies ; but, in the meantime, the laws of England
* Short History of Methodists, by Wesley.
IN CANADA.
5
1774.]
were to be in force. With the Governor, a Council of eight was to be associated to aid and advise in the administration of the government. In 1764, a printing press was set up in Quebec, the seat of Government, and the first number of the Quebec Gazette was issued on the 21st June. Scarcely had the English quiet possession of the new country before printl ing was brought in to aid order, intelligence and freedom. As it was found very inconvenient to supplant entirely the French language, laws, and usages, various alleviations were made, — much to the satisfaction of the conquered people.
The second Governor was Sir Grey Carleton, who was an officer in connection with the forces in Canada. His appoint- ment was in 1768. The country was peaceable, trade increas- ing, and the population in 1773 embraced 100,000 French Catholics, and 400 Protestants. The latter class, which com- prised the English portion of the population, was composed chiefly of merchants, officers, and disbanded soldiers, and resided mostly at Quebec and Montreal. The Government offered large gratuities of land to the soldiers engaged with Wolfe in the war, viz., to a field officer 5000 acres, a captain 3000, subaltern 2000, sergeant or other non-commissioned officer 200, a private 50 acres, — yet few accepted the offers ; for in the rural parishes of Lower Canada there were only 19 Protestants. The soldiers prefered keeping public houses or engaging in mechanical arts to clearing and cultivating the land.
In 1774, the celebrated Quebec Act was passed* by the Im- perial Parliament. It effected great changes in the mode of governing the Province, and was especially in favour of the conquered race, — allowing French laws for civil cases and settlement of property, and English laws for the use of crimi- nal courts. The Roman Catholic religion was freed from all penal restrictions, and the religious orders were allowed pos- session of great estates. A governor, with a legislative council of from 17 to 23 persons, appointed by the King, were to form the administration. The English population was very dis- satisfied, and complained that they had lost the franchise, the protection of English laws, the Habeas Corpus, and trial by jury in civil cases. They petitioned for the repeal or altera- tion of the Act ; but it remained the foundation of govern- ment in Canada for 17 years. This year various persons
6
HISTORY OF METHODISM
[1775.
emigrated into Canada from New York; and among the rest Paul and Barbara Heck, and their family, (three sons, John, Jacob and Samuel,) who assisted in the beginning of Metho- dism in New York.
In 1775, died Philip Embury, the local preacher of New York city. After the arrival of the regular preachers, he removed to Cambden, Washington county, New York. Here he continued to exercise his gifts as a local preacher, and formed a small society at Ashgrove, chiefly of emigrants from Ireland. He ended his days suddenly, but in peace, and was buried in a solitary spot on a neighbouring farm, seven miles distant from Ashgrove, but a spot of great natural beauty.*
The Americans, now in arms, captured the only British sloop on Lake Champlain, and two forts, and thus secured a passage into Canada. The Governor had the 7th and 26th regiments, numbering only 800 men. He sought the aid of the French peasantry, but they were satisfied to remain at home. The enemy, under Montgomery, came to the attack of Montreal ; but were prevented by a small force, under the orders of General Carleton. But Fort St. John and Chambly surrendered, and with these places a large portion of the 800 troops was lost. The enemy pressed on, and took possession of Montreal without resistence. After destroying the stores, the Governor sailed down the river in a boat to Quebec. The Americans, under Arnold, crossed the river opposite Quebec on the night of November 13th, but failed to surprise the city dr fort. The Governor arrived on the 19th, to the great joy of the garrison, bringing two armed schooners from Three Bivers. He ordered all liable to the militia to serve or quit the city. Thus the garrison was increased to 1,800 men, with plenty of provisions for eight months. Montgomery joined Arnold on 1st December, and the two bodies of troops num- bered 2000 men. On the 4th, the enemy proceeded to the
* la 183'2, some surviving friends, moved by a pious respect, had his remains re- moved to tbe Methodist buryiDg ground in Ashgrove, where some of bis friends and countrymen were buried. Religious services were performed, by the Rev. N. Maffit, in presence of a multitude of people. A marble tablet is erected, and says, “ Philip Embury, tbe earliest American minister of the M. E. Church, here found his last earthly resting place. * Precious in the sight of the Lord is the death of his saints. Born in Ireland, an emigrant to New York, Embury was the first to gather a class in that city, and to set in motion a train of measures which resulted in the formation of John Street Church, the cradle of American Methodism, and the introduction of a system which has beautified the earth with salvation and increased the joys of heaven.”
IN CANADA,
7
1776.]
attack of Quebec, The general sent a flag, to summon the besieged to surrender. General Carleton ordered the flag to be fired upon. The cold was intense ; but the enemy pro- ceeded to the attack of the city, by artillery, without success. The enemy aimed to take the city by storm in the night, but Was repulsed, with the loss of one general, wounding the other, and the capture of above 400 men. Arnold now waited for rein- forcements, and merely blockaded the garrison, the rest of the winter. Seeing no prospect of success, the enemy began his retreat, in the beginning of May, 1776, followed by General Carleton ; and was soon driven entirely out of the Province. In the same summer, the possession of the waters of Lake Champlain were recovered. And here ended the revolutionary war, so far as the province of Canada was eoneerned. The f Americans sought to get possession of the Province, but they failed^ The French nor English were in favour of the American cause, and no co-operation was obtained.
July 4th, 1776, is noted as the day when the thirteen Colonies dissolved their allegiance to the British Crown, and declared themselves free and independent, under the name of the Thirteen United States of America.
The third governor. Major General Haldimand, was ap- pointed in 1777 ; a year very unfavourable to the British arms, for General Burgoyne was reduced to such extremities, that he was obliged to surrender with all his army, to the revolutionists. Already, since the war began, several families, influenced by feelings of loyalty and duty to the British crown — and also to escape the distractions of the country, whieh appeared likely long to continue,— had come to Canada, and took up their residence in or near Quebec and Montreal. But, after the disaster of Burgoyne’s army, the loyalists in New York state were so discouraged, that they began to look upon Canada as their only refuge. They arranged their property as well as possible, and made preparations for their departure and journey. A great number came into the Province each year of the continuance of the war ; some by way of the sea and up the river St. Lawrence, and some through the unbroken wilderness between the inhabited parts of New York state to those of the Province. Great privations and distress were endured by the emigrants. Families were six weeks on the voyage to Quebec. During the war, some of the emigrants
8 HISTORY OF METHODISM [1778.
settled on land in Upper Canada, and before surveying had hardly begun.*
In 1778, the sixth Conference of the “preachers in con- nection with the Rev. John Wesley,” took place. The English preachers had left the country on account of the war, except Francis Asbury, who was now hid in Deleware. The preach- ers numbered 29, and the members 6000, and there were 15 circuits. The salary of a preacher was eight pounds, Virginia currency. This year Mr. Wesley began his monthly publica- tion, called the Arminian Magazine. And Mr. Asbury was appointed, by the American preachers, General Superintendent of the infant cause.
In 1779, a dissension crept in between the northern and southern preachers on account of administering the ordinances of baptism and the Lord’s supper. The preachers in the south met in Virginia, appointed a committee of the oldest men, to administer ordination. First they ordained one another by imposition of hands, and then the other preachers. Afterwards, they freely baptized all who desired it, and gave the Lord’s supper to the societies. But Mr. Asbury and the other preachers mourned over these brethren,- as departing from the practice of the Wesleyan connexion. But the next year, the dissentient preachers agreed to drop their objectionable pro- ceedings, and so were restored again to union and friendship with their brethren.
In 1783, the revolutionary war came to an end, much to the joy of all lovers of peace, both in England and America. Although the treaty between the two countries wras not signed until September 30th, yet no hostilities were carried on by the two armies \ and before December, the British forces were all withdrawn, and the American army was disbanded. The war restrictions on the preachers were taken off, and a great door was opened for the preaching of the Gospel in all the land. Mr. Wesley sent the preachers a letter of advice and encouragement, dated October 3rd, urging a faithful continu- ance in the doctrine and discipline of the Methodists. The Conference in Baltimore agreed to have a day of thanksgiving
* The HeGks, ifc is said, came to Augnsta, in 1??8, and settled on the banks ot the St. Lawrence. Paul Heck was a soldier for a year or two, and was discharged in August, 1778. In 1779, some families came up in boats, and settled, on the site of Kingston, and along the shore of the township of Kingston.
IN CANADA.
9
1783.]
for public peace in July, and another in October ; and also two fast days. With all the hindrances of war in the land, the preachers were increased to 85, and the members to nearly 14,000.
The close of the revolutionary war strengthened the desire of the British party in Canada for a reform in the government of the country, and especially for a House of Assembly, elected as the English House of Commons. Many petitions were sent to the British. Government. The peace led to a large emigration of loyalists to the Province, as well as many of the disbanded soldiers, helping to populate a large and fertile country.
To accommodate the emigrants, the Government resolved to open up the western part of Canada, now a dreary wilderness, and almost uninhabited. A few settlers were along the St. Lawrence from Cornwall to Brockville, on the Bay of Quinte from Kingston to Bath, and some French near Detroit. All else was a wilderness, in which dwelt the wild animals and feathery tribes, and in which roamed tribes of savage Indians. The necessary work of surveying the new land, along the St. Lawrence and Bay of Quinte, and dividing it into townships, and then into concessions and lots, was pursued with dili- gence. The townships were first numbered, but not named, until several years after ; and the practice of calling the town- ships by the number is still retained by many old inhabitants.
Further, to encourage emigrants from the United States the Government offered liberal gifts of land. For the dis- banded soldiers of 1783 the regulations were the same for officers as after the peace of 1763, but privates and all loyalists were to receive 200 acres each, on the condition of actual settle- ment ; and the grants were to be made free of expense.
FIRST METHODIST PREACHER.
Probably, religion was not sufficiently attended to in those days of trouble and confusion. The French had their priests, and in their churches the usual services were performed. A clergyman of the Church of England was in Montreal and Quebec. Other ministers were unknown, unless some chap- lain connected with a regiment. But, in 1780, a Methodist local preacher, named Tuffey, a commissary of the 44th regi- B-l
10
HISTORY OF METHODISM
[1784.
ment, came to Quebec with the regiment.* He appears to have been a man devoted to God, and zealous for the Gospel. Seeing and lamenting the state of the wicked soldiery, and the Protestant emigrants -in Quebec, he commenced preaching, soon after his arrival, and continued to do so at suitable opportunities while he remained. Probably, there were Methodists among the soldiers, who may have strengthened and encouraged him, in his taking up the cross. But no society seems to have been formed ol* any of the Pro- testant inhabitants of Quebec. Peace being come, some of the regiments in 1783, were disbanded; and among the rest the 44th. Many officers and men returned home; but many remained, taking up land, and settling as farmers. In this way, soldiers who were Methodists, or had heard Mr. Wesley, Tuffey, or other preachers, were scattered about in the first settlements, — retaining a knowledge of the Gospel, perhaps exemplifying the precepts. Though Mr. Tuffey returned home, yet the good influence of his life and labours, doubtless in some degree, remained. We may regard this British sol- dier as the first Methodist preacher in the Province of Canada.
As with the soldiers, so with the emigrant loyalists coming from the vallies of the Hudson, the Susquehana, and the North River. They had all, more or less, been accustomed to the preaching of the Gospel and to religious services, and really or nominally belonged to different denominations. Many be- longed to the Episcopalian Church, some to the Presbyterian, the Lutheran, and the Baptist. A few were Methodists; but many probably had heard the Methodist preachers. This diversity of religious opinion was scattered over the first settlements in Upper Canada.
1784. The Governor appointed commissioners to take a census of the population of Lower Canada. The population of all Canada amounted to 120,000 souls: an increase of twenty thousand in ten years. The survey of the new town- ships being completed, the royalists, and the disbanded soldiers of the 84th regiment, and some others, boated the waters of the St. Lawrence in the summer, and took possession of their lands, especially along the Bay of Quinte. Other lands were surveyed, and taken possession of, on the Niagara river.
A. G. Meacham's Hist Metb,, printed by Wilson in Hallowell, 1832.
IN CANADA.
II
1784]
And a third settlement was begun on the banks of .the rivei Detroit. So great was the emigration of the last and present year, that the population of Upper Canada rose up at once to about 1.0,000 souls. As the greater part of the settlers were poor, or stript of their property in the revolution, the Govern- ment assisted nearly all, for two years, with provisions, farming utensils, and elothing. Still scarcity was always felt until sufficient land was cleared and cultivated ; and one year, when the small crops failed, starvation stared them "in the face. Many families lived for days on the drink of boiled be^eh leaves, or slippery elm bark, or on the wild leeks of the woods. It was related that a certain family had a piece of beef, and boiled it down to soup. The next family begged the bones, and, after a second boiling, they went to the pots of two other fami- lies, before the nourishment was thought to be quite extracted-
Mr. Wesley now ordained Dr. Goke, who was to ordain Francis Asbury, and appointed them joint superintendents over all the Methodists in North America. He also ordained with two other clergymen, Richard Whateoat and Thomas Yasey, as elders in the, American body. He advised the preachers to take the Episcopal form of church government. As the ordination of the Canadian Methodist preachers, as well as the American, sprung from the present action of Mr. Wesley, we will describe it.
FIRST: — THE ORDINATION OF ELDERS.
As Mr. Asbury had sent for preachers from England, Richard Whateoat and Thomas Yasey, two experienced preachers in the English Conference, offered themselves for the work. Mr. Wesley resolved to ordain them as presbyters or elders, that they might administer the sacraments. So, on the 2nd September, 1784, he, with two other clergymen, Coke and Creighton — all three receiving their ordination from the Church of England,— -ordained, with the ceremony of the said Church, the two preachers selected. Thus those who were elders ordained -others to be elders, according to the usage of the primitive church.
SECOND : THE ORDINAJION OF A BISHOP.
After the elders were ordained, Mr. Wesley, believing him- self to be a bishop, in the sense of the Scripture, ordained Dr,
12:
HISTORY OF METHODISM
[1784.
Coke to be superintendent or bishop of the American body, assisted by Mr. Creighton, and the two elders just constituted. Thus a bishop (Wesley) made a bishop, aided by the hands of presbyters. Was Wesley a bishop? not according to the believers of an uninterrupted -episcopal succession from the Apostles; but, according to the Protestant interpretation of the term “ presbyter” or £< bishop” in the Scripture, signifying the same ; and, in fact, being the head of a large body of Christians and preachers, he was a true bishop in Christ’s church. Dr. Coke also received a letter of ordination, under the hand and seal of his (real but not reputed) bishop :
<£ To all whom these presents shail come, John Wesley, late Fellow of Lincoln College, in Oxford, Presbyter of the Church of England, sendeth greeting :
(l Whereas many of the people in the southern provinces of North America, who desire to continue under my care, and still adhere to the doctrine and discipline of the Church of England, are greatly distressed for want of ministers to administer the sac- raments of baptism and the Lord’s Supper, according to the usage of the same Church, and whereas there does not appear to be any other way of supplying them with ministers :
“ Know all men, that i, John Wesley , think myself to be prov- identially called at this time to set apart some persons for the work of the ministry in America. And, therefore, under the pro- tection of Almighty 0od, and with a single eye to his glory, I have this day set apart as a superintendent, by the imposition of my hands, and prayer, (being assisted by other ordained minis- ters,) Thomas Coke, Dr. of civil law, a presbyter of the Church of England, and a man whom I judge to be well qualified for that great work. And I do hereby recommend him to all whom it may concern, as a fit person to preside over the flock of Christ. In testimony whereof I have hereunto set my hand and seal, this second day of September, in the year of our Lord one thousand seven hundred and eighty-four.
‘.£ John Weslev.”
The three ministers waited in Bristol for a favourable breeze; and, September 18th, sailed out of harbor for New York, where they landed on November 3rd. After preaching in different places, Dr. Cdke travelled to Delaware, to become acquainted with Mr. Asbury. On Sunday, 14th, he preached to a large congregation. Scarcely had he finished his sermon, when he perceived a plainly dressed, robust, and venerable looking man, moving through the congregation, and making
IN CANADA.
13
1784.]
his way to the pulpit. On ascending the steps, he clasped the Doctor in his arms ; and, without mentioning his name, ac- costed him with the salutation of holy primitive christiapity. The venerable man was Francis Asbury. Mutual joy at meet- ing was felt by these good men, soon to act as bishops of a great church ; and the joy was participated in by the interested congregation. The service closed with Dr. Coke and Mr. Whatcoat giving the Lord’s supper to above 500 persons.
CHRISTMAS CONFERENCE.
It was agreed not to wait for the usual Conference of 1785, but to assemble a special Conference, to take into considera- tion the important matters recommended by Mr. Wesley. So on Christmas day, in the city of Baltimore, sixty out of eighty- three preachers came from all parts of the land. Dr. Coke presided, assisted by Mr. Asbury. The first act of the Confer- ence was, unanimously, to accept for general superintendents the men appointed by Mr. Wesley. Then Dr. Coke, assisted by two elders, consecrated Mr. Asbury, first, to the office of deacon and elder; and then of a superintendent or bishop, in the manner set forth in the following certificate :
“ Know all men by these presents , That I, Thomas Coke, Doctor of civil law, late of Jesus College, in the university of Oxford, presbyter of the Church of England, and superintendent of the Methodist Episcopal Church in America ; under the protection of Almighty God, and with a single eye to his glory ; by the im- position of my hands and prayer, (being assisted by two ordained elders,) did on the twenty-fifth dry of this month, December, set apart Francis Asbury for the office of a deacon in the aforesaid Methodist Episcopal Church. And also on the twenty-sixth day of the said month, did, by the imposition of my hands and prayer, (being assisted by the said elders,) set apart the said Francis As- bury for the office of elder in the said Methodist Episcopal Church. And on this twenty-seventh day of the said month, being the day of date hereof, have, by the imposition of my hands and prayer, (being assisted by the said elders,) set apart the said Francis Asbury for the office of a superintendent in the said Methodist Episcopal Church, a man whom I judge to be well qualified for that great work. And I do hereby recommend him to all whom it may concern, as a fit person to preside over the flock of Christ. In testimony whereof, I have hereunto set my hand and seal, this 27th, day of December, in the year of of our Lord 1784.”
Then twelve preachers were ordaiped elders, and three
14
HISTORY OF METHODISM
[1785.
deacons. At this Conference the doctrines of the Methodist Episcopal Church were stated, and the government and disci- pline decided on.
The doctrines of the Methodists were those of the Church of England ; and therefore the descriptions or articles were taken from the Common Prayer Book. The twenty-five articles adopted are the same as are now found in the Canada Book of Discipline, excepting the 23rd, which speaks of the Government of the United States, while the 23rd in the other speaks of civil government in general.
The form of Church government chosen was the Episcopal, with bishops, elders, and deacons ; and the name given to the body, now separate from all foreign jurisdiction, was The Methodist Episcopal Church. Before the Christmas Conference, the Methodists in the United States were but a body of Christians, having preachers without ordination, and adherents without the sacraments.
A large number of rules, methodically arranged, were taken from the Minutes of the English Conference, with new regu- lations, and numerous advices for preachers and people, and adopted by the Baltimore Conference, as their discipline. The present discipline of the American and Canadian Metho- dist bodies is nearly the same as that originally framed. As the book of discipline can be easily obtained, no necessity ex- ists for inserting an abstract here. The Methodists were generally pleased at the change from a society to a church, co-operated heartily with the preachers in carrying out the new regulations, and received thankfully the sacraments from their newly ordained preachers. The progress of the Metho- dists from this time was very great.
1785. The close of the revolutionary war, not only caused a large emigration or flight to Canada, but to Nova Scotia. The loyalists who had borne arms were in danger from the Government and people, while remaining. Many negroes also took their departure, with the prospect of freedom on arrival. With the rest, some members of the Methodist Society emi- grated to the refuge provided by the British Government. Petitions to Mr. Wesley for missionaries were sent ; and Dr . Coke, at the Christmas Conference, interested himself for these sheep in the wilderness. Two preachers offered to go to Nova Scotia. In February they embarked, and after many dif-
IN CANADA.
15
1786.]
ficulties arrived at Halifax. Here began the labours of the first regular Methodist preachers in Nova Scotia Prior, however, a local preacher, called Black, a Yorkshire man, had travelled about preaching to the people ; and some good had been effect- ed. He now cordially co-operated with the American preachers.
1786. Mr. Hamilton last year succeeded General Haldimand as Governor; and this year, General Carleton, now Lord Dor- chester, arrived as Governor General of all British America. As changes had been asked, he formed the Legislative Council into committees, to inquire into the state of the laws, com- merce, the police, and education. The inquiry led the way to the new constitution which the Province soon after received.
At the close of the war, the Six Nation Indians of the valley of the Mohawk River, who had taken part against the colonists, fearing the consequences, deputed their celebrated chief, Captain Joseph Brant, (or Tyendenaga,) to state their case to the British Government. In 1784, the grant of the fertile tract on the Grand River, called the Indian reservation, was made to the tribe. While in England, Brant collected money for a new church in the new settlement. The loyal Indians came over, and took possession of the land; and this year Brant built the church, and placed in it the first church going bell which ever tolled in Upper Canada.
SECOND METHODIST PREACHER.
After Tuffey at Quebec, the next Methodist preacher in Canada was George Neal. He was an Irishman, and a local preacher. In the revolution, he came to the United States with a cavalry regiment, of which he was a major. Major Neal crossed the Niagara river at Queenston, on the 7 th Oc- tober, 1786, to take possession of an officer’s portion of land. He was a good man, zealous for the Gospel, and soon began to preach to the new settlers on the Niagara river. He was a man able to divide the word of truth, and his labours were not in vain ; yet, not without opposition, — from ignorance of the belief and motives of the preachers of the Methodist body, and from hatred of the holy precepts and faithful reprovings which sinners heard. From the British army, came the first Methodist preacher in Lower Canada; and the first in Upper Canada. Soldiers became soldiers of the Lord.
16
HISTORY OF METHODISM
[1787.
1787. "William IV., when a youth, served in the English navy, and gradually rose to be Captain of the Pegasus , a man of war, of 84 guns. From Halifax the ship was ordered by the Admiralty to Quebec, where the Prince landed August 14th. He went up the river^to Montreal, and was received by the inhabitants with great joy and distinction, on the 18th of September. Returning, he passed some time at Sorel, on the south side of the St. Lawrence ; which has since been called Wm. Henry. Joining his ship, he proceeded on to England, and soon after became Duke of Clarence.
1788. Lord Dorchester, by proclamation, further divided the Province of Quebec, or Canada, besides the districts of Quebec and Montreal, into five other portions. The district of Gaspe , was to include all of Canada south of the St. Law- rence. The Upper Canada portion was divided into four districts, all with German names, as if a new Germany was about to spring up. The district of Luneburg stretched from Lancaster to Elizabethtown or Gananoque river. Mecklen- burg embraced the country from the Gananoque to the river Trent. Nassau took in from the Trent all the country to the Long Point in Lake Erie ; and Hesse included all the rest of the west.
In 17th George III (or 1778) an ordinance was passed by the Governor and Council, to prevent the “selling strong liquors to the Indians in the province of Quebec,” and also to prevent persons buying their clothes, blankets, arms, or ammu- nition, under a penalty of £5, and imprisonment, not exceed- ing a month. So early did the Government show care for the weakness of the native, and the cupidity of the trader.
The Rev. Charles Wesley, the founder, with his brother John, of the Methodists, and one of the greatest of the devo- tional poets, died March 29th. Says his bi other, li After spending fourscore years with much sorrow and pain he quietly retired to Abraham’s bosom. He had no disease, but after a gradual decay of some months
u 1 The weary wheels of life stood still ’ at last.”
So small a notice is here due, to the pious genius whose hymns have been sung, and are still sung, with delight by the Metho- dists of this laud.
1788.]
IN CANADA.
17
LYONS AND M’CARTY IN BAY OF QUINTE.
While the settlements of the Niagara river were blessed with the labours of George Neal, the Bay of Quinte country appears to have had no public labourer. But, in 1788, a pious young man called Lyons, an exhorter in the Methodist Episcopal Church, came to Canada, and engaged in teaching a school in Adolphustown. Having a zeal for the Lord, and seeing ignorance and sin abounding, he collected the people to- gether on Sabbath days, in different neighbourhoods, and sung and prayed and exhorted the people to flee from the wrath to come. He would also pray in the families which he visited. These labours were blessed of the Lord, and some were turned from their pins to God.*
In the same yejr, came James M’Carty, an Irishman, from the United States. He had heard Whitefield, during his last visit to America, and the word had been the power of God to his salvation. A consequence was, that he greatly desired to have others brought to the knowledge of salvation ; and hence his coming to Canada. He was unconnected with the Methodists ; and was rather a follower of Whitfield. He crossed from the United States to Kingston, came to Ernes* town, and formed the acquaintance of Robert Perry and some Methodists ; who encouraged him to hold religious meetings in their log houses. He was a man of attractive manners and speech, and large numbers attended his preaching, — probably the first the settlers had heard, since they came into Canada. It is said that he wrote his sermons, and read them to the people, but with so much animation and force that a great effect was apparent in the hearers. Many were brought to a knowledge of the truth, and the enjoyment of religion.
But there were op posers as well as lovers of the new preacher. He did not belong to the Church of England ; and was re* garded as a Methodist. Some declared he should not be allowed to preach, and that they would have no religion but the Church of England. Sufferers for loyalty, their loyalty was strengthened by suffering; and loyalty and the English Church seemed'to them identical. Three persons especially
* Mrs. Ketcheson told me that she well remembered Lyons. Be boarded at her father’s, Philip Roblin, when keeping school on the Hay Bay, or 4th Con. of Add, phustown. Her eldest brother, John, went to the school.
18
HISTORY OF METHODISM
[1788.
were opposed to M’Carty, — a sheriff, a captain of militia, and an engineer. They bandied together, and resolved the preacher should be forced from the country. A law had been passed by the Governor and Council that any persons wandering about the country might be banished as vagabonds. Under this law, future proceedings were to be sheltered. While McCarty was preaching one Sunday, at Robert Perry's, four armed men came up ; and, leaving their guns outside, rushed into the house to seize the preacher, intending to carry him off to Kingston jail. But the congregation opposing, and Perry agreeing to give bail for the man’s appearance in King- ston on the morrow, the men went away. The next da}7, Perry took the preacher to Kingston, and brought him to the sheriff, but he refused to have ought to do with the man. But the enemies of McCarty resolved that he should not leave King- ston. Under some false plea he was arrested, and cast into prison ; but was liberated again, on his friend again becoming bail, and returned home. On the expiration of the bail, Mc- Carty repaired to Kingston. And now his enemies resolved that he should never go back to preach. He was seized by a number of ruffians, thrown into a boat, under the care of four French men, and sailed through the multitude of islands, studding the outlet of lake Ontario, down the fast wa- ters of the St. Lawrence, to the beginning of the rapids near Cornwall. In that part of the river there are many islands, some very large and others small ; then all cov- ered with woods, and uninhabited. The French men were commanded to leave the preacher on one of these desolate islands ; and here they landed him, left him, and he was never seen afterwards. Whether he perished by starvation, by drowning in endeavouring to get to the main shore, or by the hands of wicked men is unknown. The revelation of the truth waits for the judgment day, when every secret thing shall be made manifest, whether it be good or evil. Undoubt- edly McCarty was a martyr for the Gospel ; and so he was regarded by the early inhabitants. *
* The notice of Lyons and McCarty is from A. G. Meacham’s History of Methodism. The author was a local preacher of the M. E. Church, He derived his account, he savs, from Mr. Perry himself. Some may doubt the case of McCarty. But there seems no reason to do so. When Rev. James Richardson was editor of Christian Guardian in 1833, he inserted the account given by Meacham, accompanying it with the following remarks, inferring his belief af the truth of it ;
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19
1789.]
1789. This year is memorable for the beginning of the French revolution. The government of France aided the revo- lution of America against the British Crown ; and while doing so, sowed some seeds of rebellion among its own people ; which had been growing, and now the fruits began to appear. A long disastrous period set in, for Europe and the civilized world in general, which did not end for twenty-five years.
In Canada, the Governor and Council ordered a mark of honour to be put on the loyalist emigrants from the United States, to distinguish them and their posterity from others. A list was ordered of all such persons as had “ joined the royal standard in America, before the treaty of separation in the year 1783.” Because they had adhered to the “ unity of the Empire,” against the separationists, they were called “ United Empire Loyalists,” or for short, e‘ U. E.’s.” These U. E. Loyalists were in the possession of free lots of land on the frontiers of the Province; and now the Council ordered that their children already born, or hereafter, should when 21, and females when married prior to 21, be each entitled to a grant of 200 acres of land, free of all expense. Thus tens of thou- sands of acres have found owners and occupiers ; thus the virtue of the parents, in adhering to a right though falling cause, became a blessing to the children ; and thus the honour and gratitude of the British Government was shewn to trust- ing and suffering subjects.
“ The powers then being, probably indulged the vain supposition that in banishing Mr. McCarty they would effectually crush Methodism in the bud, and preserve the rising Province from the troublesome intrusions of that sect everywhere spoken against; but a very little time clearly evinced that, in this respect, at least, they imagined a vain thing. We know not indeed what might have been the character or religious conduct of Mr. McCarty ; but the manner of his treatment shows that his enemies knew but little of what was due to either the rights of conscience or the liberty of the subject.”
But the best evidence probably now living (1861) is Colonel William Ketcheson, of Sidney. He was then a boy of five or six years. A meeting was announced ; that a man from the United States was to preach at Henry Hover’s house, on the front of Adolphustown. The Sunday came ; the settlers for ten miles around came to hear the strange preacher. Among the rest came people from the Hay Bay, and with them walked Wm. Ketcheson,— a distance of five or six miles. He says that McCarty was a man of 30 or 40 years of age. (This was doubtless his age, as he had living a wife and four children, whom be had left behind.) He says that he preached about “ pricked to the heart,” which expression was frequently mentioned in the discourse, so that an impression was made on his mind that never wore oft'. It was the first religious meeting he attended. As to what became of McCarty he has no remem- brance. He knows, however, that the settlers were of a very loyal feeling, and that if any expression were dropped raising suspicion of a contrary feeling, it would very likely be resented. But there is no evidence that the preaoher said or did any thing to raise suspicion.
20
HISTORY OF METHODISM
[1790.
Methodism began this year in New England. The state of Connecticut was visited by Jesse Lee. Gradually, the work extended to Massachusetts; and then into the states bordering on Lower Canada, viz., Maine, New-IIampshire, and Vermont, with the north-east part of New-York.
1790. The labours of Neal, in the Niagara townships, with those of Lyon and McCarty in the settlements of the Bay of Quinte, appear to have stimulated the pious and well-disposed to seek for a regular Methodist ministry. Petitions addressed to the Bishop and members of the New-York Conference were sent from the Niagara district, and others from the Midland dis- trict, praying that missionaries might be sent to labour among them ; and promising to assist in defraying the expenses. The New-York Conference met in New-York, on the 4th of October ; but another account says the petitions were presented when the Conference met in Albany, or in the Albany district, which was in 1791. The point of difference is of no great importance to decide ; but it is important to remark, consider- ing the slurs afterwards cast upon the Methodist preachers, that they did not intrude their services on the country, but were sent for by many of the inhabitants. And considering the nakedness of the land, as to a gospel ministry, with the wish of the people, a door of Providence was thought to be opened.
This year, Christian Warner was led through the preaching of Neal to discover his lost condition, and to embrace the glad tidings of salvation. Several of his neighbours were also brought to the Lord. The Preacher united these new converts into a society, and appointed Christian Warner the leader. It was believed that this was the first Methodist class, and the first Methodist class leader, in Upper Canada.* But, as a local preacher has no power to appoint a class leader, the Stam- ford class, if the first, was not the first regularly organized.
WM. LOSEE, FIRST REGULAR PREACHER.
Wm. Losee was a local preacher of the Methodist Episcopal
* ‘ This class'* (says Rev. Edmund Stoney in Christian Guardian, April 24th, 1833) “■J am informed was the first ever organized in Upper Canada.” Christian Earner was born in County of Albany, 1754, joined the British standard in 1777, and fame year came to Canada. He chose land in township of Stamford, not far from the falls of Niagara, and never changed his residence. He remained class leader until his death, in 1833, a pious, useful, and steadfast man.
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21
1790.]
Church. In 1789, he was admitted on trial for the itinerant work, and appointed to the Lake Champlain circuit, under a superintendent. The Presiding Elder of the District (contain- ing 10 circuits) was Freeborn Garrettson, who was now zeal- ously taking up new ground along the Hudson river as far as lake Champlain, and near the borders of Lower Canada. Wm. Losee’s circuit was now put on the list of appointments. But, as no members were returned at the next Conference, as the name of the circuit was dropped, and the superintendent preacher placed on another circuit, we may infer that the ex- periment failed. Probably the failure of forming a circuit gave Losee liberty in the winter to come to Canada, where he had relations and friends. f He obained liberty to leave his circuit in January, 1790, J and was authorized and recom- mended by the Presiding Elder to preach § on any opening, in the new northern country. As Garrettson was pushing on the Gospel north, he probably thought that this visit might
f One of his relations, whether a brother or nephew I know not,— was called Joshua Losee. He was an early Methodist — one of the first converts in the Province, and was afterwaids an exborter. About twenty years ago he lived on the Rideau Circuit, and near a piece of woods colled the Seven Mile woods, having a road leading to the village of Richmond. One very cold winter night, with the west ind blowing very hard, making a journey through those woods dangerous from limbs and trees breaking, ihe wiiter and a brother minuter came to Joshua Losee’s. He and his wife received us with great kindness, invited us to sit by the blazing fire, (no fire has Feemed so acceptable since), almeel fiezrn as we were, while the sons took care of our horses, and the daughters provided a comfortable meal. On that dreadful cold night, when the thermometer must have been SO or 40 degrees below zero, we bad a warm room and a comfortable bed. That night's hospitality has often recalled good old Mr. Losee to my mind.
f It is the general belief that Losee came to Canada in 1790. A son of Robert Clark, (who was concerned in the building of the E-nestown meetirg-house) in 1792,) called Matthew, who died in 1849, left a paper giving evidence of the truth of the date. The writing was found in his desk, after bis decease, and thus reads :
“ In 1790, the Rev. Wm. Losee came to Canada and preached a few sermons along the Bay ot Quinte, and returned to the Stale of N' w-York again the same winter. By his p’-eaching some were convicted of the necessity of being born again. In Feb- ruary, 1791, Mr. Losee returned to Canada, and foimed what was called the Bay of Quinte Circuit, and some lost sheep were gathered into societies, and amoDg oth- ers ibis unworthy writer, he being then in the 20th year of his age.”
On the same paper, there appears :
“ It is fifty years this month (February, 1849) since I was united to the Methodist Church, under the ministry of the Rev. Wm. Losee.”
It may be inferred, therefore, ibat a class was formed in part of Ernestown in February, 1791. Mr. Matthew Clark was a good man, for many years a class-leader, and used to have preaching in his house, which was one of the week day appoint- ments on the Waterloo Circuit. He was a Colonel of a militia regiment and more remarked still, for having twelve sons (as Jacob of old), all grown men, steady, and the most of them pious,‘and members of the Methodist Society. In 1834, when the writer used to visit their father’s house, nearly all the sons were married, and doiDg well in the world.
§ Jubilee Sermon of Rev. Wm Case.
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HISTORY OF METHODISM
1790]
lead to a more northerly work still. From the lake Champlain circuit to Canada, Losee likely made his way to the St. Lawrence, and crossed at St. Regis ; for he appears to have preached as he passed through Matilda, Augusta, and Eliza- bethtown ; then passed up to Kingston, and on to Adolphus- town, where his friends and acquaintances lived. One of the first houses he preached in was John Carscallen’s in Freder- icksburgh, on the Bay shore, near the upper gap ; another was at the tavern of Conrad Yandusen, in Adolphustown, near the old court-house; and another at Paul Huff’s, on the Hay Bay. In journeying about as a pioneer in the Bay of Quinte townships, he found occasionally a person who had heard the Methodist preachers in England, Ireland, or in the U. States, by whom he was welcomed, and sometimes permitted to preach in their log houses, or shanties. For all that fine country, now so well furnished with large and handsome dwellings, had then houses of the humblest description.
A Methodist Preacher was a curiosity in those days, and all were anxious to see the phenomena. 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. It is said by some that his other arm was off close to the shoulder ; others that it was short or withered : and yet with one hand to use, he could readily mount and dismount his horse, and guide him over the roughest roads and most dangerous crossways. He was a bold horseman, and usually rode his journeys on the gallop. Yet he was a man of very solemn aspect, with straight hair, a long countenance, and grave voice. His talents were not so much for sermonizing as for exhortation. He, and the preachers, generally of that day, were of the revival class, — labouring, looking, praying for immediate results. His private rebukes were often of a very solemn character. In returning from a meeting at Paul Huff’s, he asked a young man,* how he felt ? “ Oh,” replied the youth, ‘‘what I heard was only as the tinkling of a bell; it went in at one ear, and went out at the other.” Answered the preacher, “ But I know what is not like a bell and which will make you feel.” “What is that ?” said the youth “Death!” answered the preacher, in the most solemn tone. The gayety of the youth was stopped at once. It was the
# John, son of a widow Roblin.
IN CANADA.
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1791.]
custom of the preachers then to use the word smite in their prayers and sermons. So Losee would often cry, “ Lord smite them V3 i. e., the sinners ; and sinners would often be smitten by the Spirit of God, with conviction of sin and terror of the last judgment. The man, his manner, and his style of preaching, caught the attention of the settlers, and young and old filled the houses where he preached.
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. Having preached a few times, he spoke of leaving. The people were now anxious for a Missionary to reside among them. The petition already mentioned was circulated and extensively signed, in the Midland district, praying the New-York Conference for a missionary to labour in these new townships. .Losee received the petition, and re- turned to the United States the same winter. He carried it to the Conference, which assembled in New-York, on the 4th October, and of course spoke of his visit and of the favourable prospects for the Gospel in Canada } and offered to be first preacher in these northern climes. Bishop Asbury and the preachers were willing that an entrance should be made at this new door. William Losee, therefore, was allowed to return, with instructions to form a circuit. As the Conference sat so late in the year, he had not time to prepare and return to Canada before the winter.
1791. However, as soon as the winter was well set in, and the ice on the St. Lawrence strong enough to allow crossing with a horse, Wm. Losee was on his journey. He went through the wilderness of the western part of New-York State, in the track of the emigrants coming into Canada, suffered hardships and many privations in journeying for some weeks through a country almost without roads and nearly without inhabi- tants, crossed the frontier at Kingston, and appears to have been safely in Adolphustown again, in the month of Feb- ruary. He was a man about 27 years of age, active, with no family cares, being unmarried, and proceeded at once to form a circuit, by making appointments for meetings at every suitable opening. During the summer his circuit embraced
24
HISTORY OF METHODISM
[1791
settlements in tlie townships of Kingston, Ernestown, Freder- icksburgli, and Adolphustown ; and then he crossed the Bay of Quinte, and extended his circuit into Marysburgh, if not into Sophiasburgh. The good impression made by Losee on his first coming, was strengthened by his second. The people, received the word with a ready mind, and a number were soon enjoying the salvation of the Gospel. One of his appointments was in the 3rd concession of Adolphustown, in the house of Paul Huff, on the Hay Bay shore, and on the farm on which the chapel now stands. Here Losee formed a class, the first regu- larly organized, in Canada, on Sunday, February 20th ; and about the month of May or June, a great revival of religion commenced. Two miles west of Paul Huff’s, where the meetings on the Hay Bay were held, lived a widow with her four sons and four daughters. Philip Roblin, her husband, died in 1788. The house was larger than ordi- nary, having two log houses joined together. With the best accommodation, and well inclined to the new preacher, the Roblins lodged him and took care of his clothes. The reproof given to John Roblin, accompanied by solemn reflections, led to his seeking the salvation of his soul. On the next Sabbath he attended the meeting, burdened with sin and repenting ; but he went home a converted person, and rejoicing in the Lord. He went to his room, and returned with his frilled shirt, say- ing to his mother, and in the presence of the family, *l Mother, as soon as you can, take off these frills from my shirts. I shall wear such no more. 0 mother, the Lord has converted my soul this morning. 0 let us all kneel down and pray,” He then for the first time prayed with his mother and brothers and sisters. Then he went to Wm. Moore’s, a mile distant, and exhorted and prayed with the family, leaving a deep im- pression, which soon resulted in a great change of life. Wm. Moore afterwards beeame the class-leader, and bore the stand- ing character of a very good man. Young Roblin visited other families, warning and praying with them ; and this he spent the first Sabbath of his new life. Dancing was the fashionable frivolity of those times, and the youth met wetAly in each other’s houses for the dance. John Roblin was the leader in this amusement ; and his turning from it, induced others to pause, to refleet on their ways, to attend the meetings of the pious, and to seek the salvation of their souls. He held
IN CANADA.
25
1791.]
prayer-meetings among the people, and the preacher en- couraged him in the new work. A great awakening took place, and numbers sought and found the Lord as their Saviour. He afterwards became a local preacher, and was a useful man in his day. The people elected him to one or two of the early Parliaments of Upper Canada, but political life was not his desire, and he rather served by constraint than willingly.
The second class was organized on the next Sabbath, Feb- 27th, in the first concession of Ernestown, and four miles below the village of Bath.
The third class was formed in Fredericksburgh, on Wed- nesday, March 2nd, in the house of Samuel Detlor, — about three miles from the village of Napanee. Thus the three first societies were formed in ten days, but of the number in each, there is no record ; nor of other classes which he may have formed before the Conference.
wesley’s death.
It is worthy of remark, and was often remarked by the first Methodists, that the day in which the third class was formed was the day in which the founder of Methodism died. He fell asleep while several of the preachers, with the family, were on their knees, commending him to God. He had preached on the preceding Thursday, for the last time, on Isaiah, lv. 6, 7, and was but five days confined. He had often prayed that he might not live to be useless, and his prayer was answered. His last words were, lt The best of all is God is with us !”
The great work of God (for who could produce such a moral reformation but the blessed God?) called Metho- dism, during the life of the eminent founder, or instru- ment of God, had taken firm root, grown great, and widey branched out, in Great Britain and Ireland. It had also begun its mighty progress in the United States of America ; and was just planted in the West Indies and in the British North American Provinces. The following table shows the state of the Methodist body, at the time
B
HISTORY OF METHODISM
26
[1791
of Mr. Wesley's death, and will he, doubtless, acceptable to the reader : —
|
In England |
Circuits. 65 |
Preachers. 195 |
Members. 52,832 |
|
Ireland ^ |
29 |
6? |
14,106 |
|
Scotland |
8 |
18 |
1,086 |
|
Wales |
3 |
1 |
566 |
|
Isle of Man |
1 |
3 |
2,580 |
|
Norman Isles |
2 |
4 |
498 |
|
West India Isles |
1 |
13 |
4,500 |
|
British American Provinces. . . |
4 |
6 |
800 |
|
United States of America |
91 |
198 |
43,265 |
|
Total, |
216 |
511 |
120,233 |
|
Canada |
1 |
1 probably 60 |
These five hundred preachers were generally quite disinterested men, preaching the Gospel from love to God and men, with much persecution and privation, and with little worldly remu- neration and honour for encouragement. One of the most eminent of these preachers, Bishop Asbury, (who had just sanctioned the planting of Methodism in the soil of the Bay of Quinte townships,) wrote to his fellow-Bishop, Dr. Coke, about three weeks before Mr. Wesley's death, stating his gain in preaching the Gospel and superintending the interests of the Church:
t£ I have,” (says he) u served the church upwards of 25 years in Europe and America. All the property I have gained is two old horses, the constant companions of my toil,, six if not seven thou- sand miles every year. When we have no ferry-boats, they swim the rivers. As to clothing, I have nearly the same as at first r neither have I silver, nor gold, nor any other property. My confidential friends know that I lie not in these matters. I am resolved not to claim any property in the printing concern. In- crease as it may, it will be sacred to the invalid preachers, the college, and the schools. I would not have my name mentioned as doing, having, or being any thing but dust. I soar indeed, but it is over the tops of the highest mountains we have, which may vie with the Alps;. I creep sometimes up the slippery ascent ; and to serve the church and the ministers of it, what I gain is many a. reflection from both sides of the Atlantic. I have lived long enough to be loved and hated, to be admired and feared.”
A true disciple of John Wesley : rather, a true disciple of Je- sus Christ, his Master and his Saviour ! He who despises the world is great ; and such greatness distinguished the Methodist
IN CANADA.
27
1791,1
preachers generally of those days ; and is still the characteris- tic of every true son and successor of John Wesley.
The New-York Conference met in Albany County, N. Y*, on 23rd August. It does not appear that Losee attended this Conference, probably from the difficulty of travelling so far, and the work of God not allowing his absence. Although there were three or more societies formed by the time of Con- ference, yet no statement of the number of members appears in the Minutes. The Conference, however, dealt with Losee as if he were present : he was admitted into full connexion with the brethren, and chosen to the office of a Deacon, putting off the ordination until his return. Bishop Asbury had re- ceived such a favourable account of Losee’ s proceedings and of the prospect, that he placed Upper Canada within the circle of the American work. As little was known of the locality where Losee laboured, only the Bishop knew that the village of Kingston was near it, so the country forming the first Circuit was called the Kingston Circuit, and Wm. Losee was appointed preacher for the next year. The first Circuit in Canada, was connected in the same district with Lynn, Stockbridge, Hartford, Middlefields, Fairfield, and Litchfield Circuits, over which Jessee Lee was the Presiding Elder. But his new Circuit was so distant, that he did not attend or or- ganize any quarterly meeting.
At first, Losee merely visited such neighbourhoods as he was invited to, or that presented a good prospect for preaching in. Gradually he established regular appointments in the front settlements of the 1st, 2nd, 3rd, and 4th townships, with some appointments in the rear, on the Hay Bay, and near the Nap- anee river, and then extended his work into the peninsula of Prince Edward. The Bay of Quinte narrows in one place, between the Adolphustown and the Prince Edward shores. Here the settlers crossed, and here in after years the Stone Mills were erected (about 1796) and a ferry was kept. The settlers in the eastern Bay of Quinte townships now used to frequent the Kingston Mills, which were the first erected; in the western, the mills erected on the Napanee river.
The settlers in the sixth town, or Marysburgh, early dis- covered a natural curiosity, and turned it to advantage. It was a lake upon a mountain, with no discernible supply of water. It was long supposed that the lake drank by under-
28
HISTORY OP METHODISM
[1791.
ground channels from lake Erie ; but another opinion was, that from the sloping nature of the eastern boundary, for two or three miles, the lake was supplied by the drainings. Lyall thought the mountain was a decayed volcano, and received its waters from hidden syphons T>r natural pipes. The lake is five miles in circumference ; with a depth of 91 feet, at the lowest bottom. The mountain side of the lake projects into the Bay of Quinte, forming part of the coast. The level of the lake, above the level of the waters of the bay is 160 feet. The water of the bay is 82 feet deep at the foot of the mountain ; and the bottom of the lake is 151 feet higher than the bottom of the bay. Although no inlet to the lake was discerned, a trickling outlet was seen at once. A grist mill was built on the side of the mountain, a small canal was cut, and the little stream used for the mill. Here was Losee’s crossing place. ITe went among the settlers, found here and there a house open for preaching, and he began that work which has always kept up, and generally prospered, in the peninsula of Prince Edward. He had appointments on Marysburgh shore; his farthest appointment was on the sixth town, or Sophiasburgh shore.
The year 1791 is not only memorable as the beginning of the Methodist itinerancy in Canada, but, politically, for an Act of the Imperial Parliament, bestowing a new constitution on the Province. The Province of Quebec was now divided into Upper and Lower Canada, in order to prevent dissensions be- tween the French and British people, and each province to have a separate government and legislature. The Legislative Coun- cil of Upper Canada was not to be less than seven, nor that of Lower Canada less than fifteen ; while the House of Assembly in the former was not to be less than sixteen, or in the latter than fifty. For the support of the Protestant religion an allot- ment of a seventh part of the Crown lands was made, — after- wards called Clergy Reserves, — which became a permanent source of contention. Provision was made for a parsonage or rectory within every township. The population was about 150,000, — an increase of 30,000 in six years. From this time there is an Upper and a Lower Canada, until the two provinces again became one in 1840. The population of Upper Canada now was about 20,000 souls. These were scattered along the St. Lawrence, from Lake St. Francis to Kingston ; thence
IN CANADA.
29
1792.]
around the Bay of Quinte ; along the Niagara frontier ; at Am- herstburgh ; in the French settlement on the Thames ; and in the Iroquois or Six Nation settlement of the Grand River.
1792. The first governor of Upper Canada was Mr. Simcoe, a colonel and brigadier in the army, who arrived on the 8th of July, and found noplace in all his great province which could be called a town, for the seat of Government. A small vil- lage existed at Kingston, and another at Newark or Niagara. The latter he chose for the capital ; and here he fixed his resi- dence in a small frame house, half a mile from the village ; and here he assembled (Sept. 17th) the first Parliament of Upper Canada. The House of Assembly had sixteen members, plain farmers and merchants ; and the Legislative Council a still smaller number. Eight useful acts were passed, viz., for in- troducing the English civil law, trial by jury, recovery of debts, regulating the tolls of mills to one-twelfth (requiring bags of grain to be marked, or miller not responsible), and erecting a jail and court-house in each of the four districts.
The former Lunenburg district was now changed to the East- ern or Johnstown ; the Mecklenburg, to the Middle or Kings- ton district ; the Nassau, to the Home or Niagara district ; and the Hesse, to the Western or Detroit district. These German names for the divisions of Upper Canada, were thus supplanted and lost. The districts by proclamation, were subdivided into nineteen counties. One of these was called the Onta- rio county, and formed of Islands near Kingston. Two or three counties were to send two members to the Assembly ; and several only one ; and in some cases, two counties were joined together, sending one member. After five weeks sitting, the Governor dismissed the plain, honest, and sensible Legisla- tors with a congratulatory speech, and closed with this useful advice :
“ I cannot dismiss you, without earnestly desiring you to promote by precept and example, among your respective counties, the regu- lar habits of piety and morality, the surest foundations of all private and public felicity ; and at this juncture, I particularly recommend you to explain that this Province is singularly blest, not with a mutilated Constitution, but with a Constitution which has stood the test of experience, and is the very image and transcript of that of G-reat Britain ; by which she has long established and secured to her subjects as much freedom and happiness as is possible to be enjoyed, und?r the subordination necessary to civilized society.”
30
HISTORY OF METHODISM
[1792.
FIRST AND SECOND METHODIST CHAPELS.
The year of the first Parliament of Upper Canada, was the year for the commencement^of the first Methodist chapel or church. The congregation on the Hay Bay so increased, that the house of Paul Huff was too small. The members, with the preacher began to think of a house for the sole worship of God. Early in the year, they resolved to undertake the work. It is singular that a copy of the original subscription paper yet exists.* The following is a copy, shewing the epistle of the originators to the public and the societies, the manner of the conveyance, the confidence exercised in Ihe “ assistant preacher,” the size and plan of the building, with the liberal subscriptions of the new settlers, and the names of some of the principal Methodists in the neighbourhood of the Hay Bay :
[Copy.] Adolphustown, Feb. 3rd, 1?92.
Dear Friends and Brethren, — As Almighty God has been pleas- ed to visit us in this wilderness land with the light of a preached Gospel, we think it requisite to build a Meeting-house or Church for the more convenient assembling of ourselves together for so- cial worship before the Lord.
We do agree to build said church under the direction of William Losee, Methodist preacher, our brother who has laboured with us this twelve months past, he following the directions of the Disci- pline of the Methodist Episcopal Church, or in his absence under the direction of any assistant Preacher belonging to the Methodist Episcopal Church in Great Britain or America, sent from there by proper authority (such as the Bishop) to labour among us. We do farther agree that no other denomination or society of people shall have any privilege or liberty to preach or teach in the said Methodist church without the consent or leave of the assistant Methodist preacher then labouring with us. We do further agree to build said Church thirty-six feet by thirty feet, two stories high with a gallery in the upper story or second story. Said house to be built on the north-west corner of Paul Huff’s lot of land, No. 18, third concession, Fourth Town.
We the subscribers do promise to pay, or cause to be paid to the Directors towards the building of the said church as it is wanting,
* The paper was preserved by Mr. Samuel Detlor, of the Little Creek, near Napauee, and now is in the possession of Rev. Dr. Green,
IN CANADA*
31
1792.]
the sums of money annexed to our names underneath where we have hereunto set our hands the date above written.
Halifax currency.
|
Paul Huff |
£10 |
0 |
0 |
Peter Ruttan |
£4 |
0 |
0 |
|
Peter Frederick |
4 |
0 |
0 |
Joseph Clapp |
5 |
0 |
0 |
|
Elizabeth Roblin . . . |
12 |
0 |
0 |
John Bininger |
1 |
0 |
0 |
|
William Gasey |
7 |
0 |
0 |
Conrad Vandusen. . . |
15 |
0 |
0 |
|
TIquipI R+.ppI |
3 |
10 |
0 |
Henry Hover |
8 |
10 |
0 |
|
Joseph Ellison |
5 |
0 |
o : |
Casper Vandusen. . . |
2 |
0 |
0 |
|
William Green |
1 |
0 |
0 |
Arra Ferguson |
3 |
0 |
0 |
|
William Ruttan |
10 |
0 |
0 |
Daniel Dafoe |
2 |
0 |
0 |
|
Solomon Huff |
2 |
0 |
0 |
Andrew Embury . . . |
2 |
0 |
0 |
|
Stophel Garman |
2. |
0 |
0 |
Henry Davis |
4 |
0 |
0 |
|
John Green |
3 |
0 |
0 |
William Ketcheson. |
2 |
0 |
0 |
The Paul Huff was in good worldly circumstances, and doubtless gave the land as well as his subscription. Peter Frederick was a blacksmith, lived about a mile from the chapel site, wavered in his religion, but returned to the Lord, and died trery happy.
Elizabeth Roblin is the widow already mentioned.* She and her husband came into Canada about the end of the war. They entered by the way of lake Champlain, (as did great numbers of the emigrants), passed up the Richelieu river, and wintered at Sorel, — living on rations allowed by the Government. In the spring, the family passed up the St. Lawrenee, in batteaux, or flat bottomed boats, came on to the Bay of Quinte, eoasted the numerous bays and inlets, and finally took possession of land on the Hay Bay. It is worthy of remark, that the wintering of the emigrants in Lower Canada, while a great convenience to them, resulted in an evil to Upper Canada which is still increasing, and can never be got rid of. The French farmers grew thistles on their land, as now. The emigrants filled their beds with the straw. The beds were carried to the different farms in Upper Canada in the batteaux. The thistle seeds found their way to the land, and the land has never been free from thistles since. The sub- scription of the widow was very liberal : indeed, the Roblins
* Tier son Philip was the father of the preset John P. Roblin, of Picton, a man who has served his country in several Parliaments of Upper Canada, and also the Methodist Church in different offices. Her daughter Nancy, born in 1781, and con- nected with the Methodists from the first until now (1861), is the mother of a large branch of tbe l^etcheson family in the county of FLastings.
32
HISTORY OF METHODISM
[1792.
©f the Bay of Quinte have always been hospitable and liberal minded people. William Casey lived on the north side of the Hay Bay, on a beautiful point of land, where hospitality and piety have continued to reside, still called Casey’s Point. Jo- seph Ellison was afterwards-an exhorter in the church, and Daniel Steele became a local preacher. Henry Hover, Win. Buttan, and Conrad Vandusen, were neighbours, pious men, and useful in the church. The early Methodists were not inclin- ed to quiet quaker meetings. If they had emotions in the heart they used to show them by the voice. But one of -the subscribers was unusually given to “ cry aloud,” and “ shou-fe for joy,” and he went by the name of “Noisy Pete,” or Peter Buttan. Andrew Embury was a nephew of Philip Embury of New- York. Casper Vandusen was a brother to Conrad. After some years he removed to Sophiasburgh, on the High Shore, and became a leader to the class at Congers Mills.# Joseph Clapp was the brother-in-law of the widow Boblin, and lived in the fourth town. Daniel Dafoe lived on the Hay Bay, and is the ancestor of a numerous posterity living in the Bay of Quinte townships. Henry Davis was a Dutch soldier, settled on the Hay Bay shore. Stophel Carman set- tled on a fine lot of land adjoining Casey’s Point,, where still live some of his descendents. Wm. Ketcheson is the. last name on the list. He was an Englishman, came to one of the colo- nies with his grandfather, when 15 years of age. On the breaking out of the revolution r he enlisted as a soldier, and joined the Boyalist dragoons. After the war, he carried his family to Nova Scotia, to settle ; but a fire consuming all his property, he came to Canada in 1787. He first settled on the
* The Rev. Dr. Green says,, that “ when first converted, he was very ignorant of re- ligious matters ; and when he first stood np to say grace at table, he commenced,. 6 And now I lay me down to sleep,’ &c., tliese being the only religious words he could think cf, and they were doubtless acceptable to God. But be soon became an apt scholar in the school of Christ. I have often heard him pray aDd speak in love- feasts with much propriety and with great power. His widow, now in her one-hun- dredth year, is still living, (1860), and is p-obably the only survivor of the first class; formed by Mr. Losee.” And gives the follewirtg acceuntjjOf Conrad Vandusen : “He lived on the bay shore, a little east of the Court-house. Of him many pleasing and amusing. aneedotes are told ; though a tavern keeper as well as a merchant, he open- ed his house for the Gospel, and when that Gospel entered his heart, he deliberately took his axe and cut down his sign-posts. When convinced that ho ought to have- prayers in his family, he got an old book, found a form of prayers,. and kneeled down with his family to lead it ; but w’hen on his knees he could not read the first sen- tence,.but began to weep and sigh, and call upon God for mercy. Happy for bin self and for others he found mercy, joined, the first class farmed in the pi o vince, and lived and. died a man of God.®-1
IN CANADA.
33
1792.]
Hay Bay, in Fredericksburgh, and his wife was a member of Losee’s class. In 1800, he moved up to Sidney, and a large posterity claim him as their ancestor.
Considering that these twenty- two subscribers were new settlers, had little* or nothing more than requisite for their wants, and that money was scarce and at a high price ; the subscriptions were very liberal, — especially eight or ten of the sums, — and would not often be exceeded now. The total subscribed for the first chapel was £108.
In the same month, or thereabout, Losee undertook to build a second church, for the use of the people on the eastern part of his circuit, as the first was for the use of the western part, — especially for quarterly meetings. The site was in the second or Ernestown, and on the front, not far east of the village of 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 an ac- count-book of Robt; Clark, who was a carpenter and millwright, of the building of the chapel commencing in May, 1792. He credits himself with then working 12^ days ; and with working in October following 12|- days, reckoning at 5s. fid. per day, — which shows carpenters’ wages at that time. But, like a good- hearted man, seeing the building fund not too full, he reduced his wages to 2s. 9d, per day. His payment to the chapel was £10. He lived two miles east of the meeting-house. It seems that James Parrott was the receiver of the subscriptions. The two buildings were to be of the same size, the same form, and with galleries. The churches were proceeded with, the frame and closing in finished, and then they were opened for use ; but, at first, the people sat upon boards, and for a long time after. The Adolphustown and Ernestown were the first Methodist churches in Canada.
When religion prospers, not only do churches arise, but zealous men are willing to declare the Gospel truth, who before were ignorant thereof, or unwilling to publish it. Local preach- ers and exhorters have been found in almost every circuit in Canada, able and ready to help the itinerant ministry. The first exhorters or public speakers in the first circuit were J no. Roblin, Stophel German, Daniel Steel, and Matthew Steel. The last did not know the alphabet when he began, but he afterwards went to school, and soon could read a text and a hymn. c-1
34
HISTORY OF METHODISM
[1792.
This year died Paul Heck, and was buried near the front of Augusta, now the burial ground of the Augusta Methodist church. He appears to have been a faithful servant of the Lord, from the time his wife prevailed on Embury to preach until his death. It seems that some time after the Hecks came to Augusta, one or more of the Emburys came, and per- haps other Methodists, and a class was formed by themselves ; and Samuel Embury, a son of Philip, was appointed the leader. The Hecks came to Augusta in 1778. Paul therefore had lived there about thirteen years, i At what period the class was formed is uncertain ; but doubtless it was formed as soon as possible by these pious Methodist people, and may be certainly reckoned the first Methodist class in Canada. The order of precedence then will be : the Augusta class first, the Niagara class second, and the Adolphustown third, but the first regu- larly formed.
As the meeting of the New-York Conference drew near, Mr. Losee numbered off the members which he had received into the Methodist Episcopal Church since his coming, and found th£re were 165 in church fellowship. Considering the scanty population in the six townships of the Kingston circuit, the number is large, and proved the inclination of' the people to the Methodist usages and doctrines, and the faithfulness of the first itinerant labourer. He then set out on his long and difficult journey to Albany, the place of Conference. He is placed on the list of the deacons, and very likely now received ordination. He gave so favourable an account of the religious opening in Canada, and the necessity of an ordained minister, or elder on his circuit, that Darius Dunham was appointed to it, under the name of Cataraqui circuit, instead of Kings- ton,— as a sluggish stream of the name of Cataraqui runs through the township of Kingston, and empties into the Bay of Quinte, near the village of Kingston. A smaller stream runs into the Bay yet nearer the village, which was called the Little Cataraqui. From the name of the two streams, the village was more commonly called Cataraqui than Kingston ; and as the greatest part of the population of Upper Canada was at first in the neighbourhood of these streams, people in the United States would sometimes call the whole upper province Cataraqui.
Opposite the township of Augusta, and where Ogdensburgh
IN CANADA.
35
1 792.]
is now situated in the United States, is the emptying of a stream of water, called the Oswegotchie, so called from an In- dian village near. The Conference applied the name of this creek to the new circuit which Wm. Losee was appointed to form in Canada, embracing the country on the north side of the St. Lawrence from within fifty or sixty miles east of Kingston to Cornwall, — a line of country of about 60 or 70 miles, and along which were the townships of Elizabethtown, Augusta, Edwardsburgh, Matilda, Williamsburgh, Osnabruck, and Cornwall.
The two Canadian circuits were placed in the same district as Albany and Saratoga circuits, of which Freeborn Garrettson was the Presiding Elder. The two preachers for Canada came together into the Province ; and the first kindly intro- duced the second to the notice of the new Methodists and settlers of the northern wilderness. No quarterly meeting had yet been held, no sacraments administered, nor matrimony solemnized. But the Methodists were now to enjoy all the privileges of a regular church. Before the preachers should part, it was agreed to have a quarterly meeting, as the Metho- dists had in the United States. The notice was soon spread over all the six townships. On Saturday, September 15th might have been seen, in Mr. Parrot’s barn, 1st concession of Ernestown, (and exactly a month from the beginning of the Albany Conference) the first Saturday congregation, the first church business meeting, and the first circuit prayer meeting. Darius Dunham, preacher in charge of the circuit, acted in the place of the presiding elder. On the Sunday, we may imagine the new Methodists of the six townships drawing on towards Parrot’s barn, from the east, and west, and north, and devoutly going in to the first love-feast in the Province, beholding the two preachers at the table. After the love-feast, the Methodists see the broken bread and the cup, for the first time, in the hands of a Methodist preacher, — who earnestly invites them to draw near and partake of the holy sacrament to their com- fort. A new and solemn ordinance to them ; and then after the members have retired for a few minutes, behold a crowd of people pressing into the barn, filling it, and a great number around the doors. The new missionary stands before the gazing congregation ; he opens his great commission to preach the Gospel unto all people ; he ,cries and spares not their sins
3C HISTORY OF METHODISM [1792,
of omission and commission ; and closes by exhorting all to the Lamb of God which taketh away the sins of the world. A memorable day to the people of the Bay of Quinte ! and this was the first Methodist quarterly meeting held in Canada.
Dunham now proceeded to the regular work of the circuit ; and Losee began his journey eastward, to lay the foundation of a new circuit on the river St. Lawrence. The townships of Cornwall, Osnabrook, Williamsburg, and Matilda^ were first settled on in 1784, and chiefly by disbanded soldiers of Sir John Johnson’s regiment, some Scotch, and the rest'German origin, Tor three years, the settlers were supplied by Government with provisions and tools for farming. As there were no roads, two batteaux or large boats were provided for each township, to bring the provisions from Montreal.* Soon after the settle- ments began, the Germans obtained the assistance of a Luther- an minister. He was settled over the Germans in Matilda and Williamsburg, appears to have known the doctrine of regener- ation, and taught it.
An anecdote is related of this old minister and one of his parishioners. The person in question was an old German lady, whose children had been converted, and joined the Metho- dists. She thought because she had been baptized, and had received the sacrament, that she was a Christian j but her children told her that unless she was born again ; and knew her sins forgiven, she would be lost. At this she took great offence, and so excessive was her grief, that she undertook onq day to make her complaint to her pastor. Said she, ‘Mr. Swartzsfayer, my children says that I must pe pourn akain, and know my sins forgiven !’ To which the good man rejoined,
• What now, mamma ! have I been preaching to you so long, and you have not found that out vet?’ He went to his rest a short time after the arrival of the Methodists. ”f
* Their method of serving out their rations was rather peculiar. Their plan was to prevent the appearance of partiality ; for the one who acted as commissary either to tprn his hack, take one of the articles, and say, ‘ Who will have this ?,’ or else the provisions are weighed, or assorted, and put into heaps, when the commisary went around with a hat, and received into it something wrhich he would again recognize, as a button, a knife, &c.; after which took the ai tides out of the hat, as^they came uppermost, and placed one upon each of the piles in relation. Every person then claimed the parcel on which he found the article which he had thrown into the hat. As they had no mills for a long time, Government provided each township with a steel handmill, which they moved from house to house. Their first milling wras done at Kingston mills. There was a great deal of simplicity and unanimity among the * people at that period ; but they were very little acquainted with true religion. The were much given to carousing and dancing.- Rev. J . Carroll's “ Past and Present."
f Carroll.
IN CANADA.
37
1792.]
Losee had visited the St. Lawrence county on his first com- ing* to Canada; and now he returns to these Scotch and German settlers, with the others who had settled among them. He would call at particular houses, and ask leave to preach ; and thus doors were opened, and permanent appointments estab- lished. Gradually each township was visited, preached in, and appointments fixed. For breaking up the fallow ground Losee was duly qualified. To the obstinately impenitent, he was a son of thunder. Standing behind a chair, when preaching in private houses, he would bring down his short or withered arm to the back of the chair, crying out, “ If you do not repent, you will be damned as sure as there is a devil in hell.” Alarm would take hold of the wicked, and many began to fly from the wrath to come. The first class which Losee formed was in township of Cornwall, and in a neighborhood afterwards called Moulinette.f He doubtless took charge also of the Augusta class, — now in the bounds of his new circuit.
In the time of the Conference, Canada was honored with a visit from a son of the king, George III. The Duke of Kent, father of Queen Victoria, proceeded up the St. Lawrence, coasted the great lake
u Around whose rocky shore
The forests murmur, and the surges roar.” — (Odys. i.)
He landed at Newark, the capital and chief town of Upper Canada, August 22. After staying with Governor Simcoe a short time, he returned to Quebec ; at which place, the first Parliament of Lower Canada was this year opened.
FIRST GENERAL CONFERENCE OF METHODIST CHURCH.
The first General Conference consisting of all the travelling preachers who had been received into full connexion, assembled in Baltimore, November 1st, 1792. The entire discipline of th8 Church came up for review. One rule passed was, that the wife of a preacher should have the same claim on a circuit as her husband, viz. sixty-four dollars each. The principal event of the Conference was the secession of a popular Virginia preacher, called O’ Kelly, and his party. He introduced a rule,
* Case’s Jubilee Sermon, f Bangs’ II, 396.
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HISTORY OF METHODISM
[1793.
that if a preacher believed himself injured by the bishops appointment, he should be permitted to appeal to the Confer- ence ; and if his objections were approved of, the bishop must change the appointment. A debate of three days was held on this proposition ; and it was rejected by a large majority of the preachers. Hence the secession, and the establishment of the first seceding body from the Methodist Episcopal Church, calling itself Republican Methodists. The party was mostly confined to Virginia and North Carolina, was violent against episcopal authority, lived about ten years, and then was lost.
1793. The second session of the Upper Canada Parlia- ment commenced at Niagara, on 31st May; thirteen useful bills were passed. One was an act for holding annual township meetings, for the appointment of town officers, — as clerk, two assessors, collector, two or more overseers of highways, fence viewers, one or two pound keepers, and two town wardens. A second was an act to make valid the marriages “ publicly con- tracted before any magistrate, or commanding officer of a port, or adjutant, or major of a regiment acting as chaplain, or any other person in any other public office or employment.” For the future marriages, a magistrate may solemnize if not five ministers in the district, or none living within eighteen miles of either person to be married. A third was an act to fix the time and place of holding general quarter sessions. (The places were Cornwall, and New Johnstown, Kingston and Adolphustown, Newark and Michilimackinae. Thus the few districts were provided with courts of justice.) A fourth was an act to prevent the further introduction of slaves, and has the good and logical preamble of “ whereas it is unjust that a people who enjoy freedom by law should encourage the introduction of slaves,” and therefore no negro shall hereafter be imported as a slave. To effect a gradual emancipation, all children hereafter born of negro women to remain in possession of their owner until twenty-five years of age, when they shall be discharged. Ten years before slavery was abolished in Lower Canada, and many years before the English Parliament abolished it in the West Indies, the farmer legislatian of Upper Canada had struck a death blow to the great oppression. Slavery therefore is not one of the sins of Upper Canada.
Owing to the fort on the other side of the Niagara river being surrendered to the United States, the governor resolved
IN CANADA.
39
1793.]
to change the seat of government, and to select a better metropolis than one under the guns of an enemy’s fortress. In the summer, Mr. Simcoe coasted along the upper shore of lake Ontario, lined with dense forest, looked into the Welland river and Twenty mile Creek, passed along the shore of Bur- lington Bay, and at last sailed up to the old French fort called Toronto, (after, it is thought the Italian Tarento,) where the inmates of a solitary wigwam, of the Hurons, were encamped. After considering the manifold advantages of the situation, it was chosen by the governor for the future capital of Upper Canada, and named York ; and the choice has been justified by experience, and approved by posterity.
Toronto was a situation for a fort well chosen by the French. Indeed, the French may be praised for their careful exploration of the country, in order to ascertain the capabili- ties and resources of it. They took a large and comprehen- sive view of the new country, for the purpose of founding a new French nation. The military positions were carefully and well chosen, considering the period, the savage tribes of the localities, and the prospect of the future population and power of the country. The' public buildings, particularly in Quebec and Montreal, and the fortresses on the great rivers and lakes, commanded the admiration of the intelligent travel- ler. On the whole, the French occupation for a couple of centuries was quite advantageous to the provinces, and served to promote the interests of the new occupiers by right of conquest.
The revolution was going on in France. January 21st, the people beheaded their mild and inoffensive sovereign, Louis XVI. February 1st, the republic declared war against Great Britain, compelling her to unite with others for mutual defence, and gradually involving all Europe in a long, expen- sive and bloody war. The French officers .and soldiers had helped the English colonies in the revolution, and carried home the seeds'of dissatisfaction with their own government ; bearing now the fruits of alarming anarchy and savage repub- licanism. The war, though checking the commerce of and emigration to Canada, was not otherwise injurious to the growth and tranquility of the population.
The Imperial Government, after the reserve of a seventh of the lands resolved on building up an Ecclesiastical establish-
40
HISTORY OF METHODISM
[1793.
ment in Canada, and selected the Rev. Dr. Mountain, now consecrated first bishop of Quebec, to lay the foundation and take the charge thereof. The bishop sailed from England, and came to Quebec, his appointed residence. He found in his whole diocese, including the- two provinces, only five Episco- palian congregations, and a corresponding number of ministers. He found that Canada was a greater spiritual than natural wilderness ; and, no doubt, the Methodist missionaries found, and were ready to express, the same truth. Some of the dis- charged soldiers, loyalists, and emigrants, had been now settled on their land for twenty years or more ; hundreds had been in the country for fifteen years ; and some thousands were in the wilderness from two to ten years. To care for this Protestant scattered population, even now, there were only, perhaps, two or three Lutheran, three or four Episcopalian, and two Meth- odist ministers. The moral picture of the country at this time is thus drawn by a knowing pen :
Among the Protestants of Lower Canada some congrega- tions “ might be found, but the western part of the diocese, in regard to religion and education, presented a dreary waste. The people were scattered over a vast surface, and had the means been furnished of building churches and schools, which ought always to go together, there was little or no chance of their being supported. Nor did this arise so much from any disinclination on the part of the people as from their inability. In new settlements, families live of necessity far apart — they are for some years so wretchedly poor that they cannot dispense with the services of their children who are able to work ; and if a church is erected, the families are for a long time too re- mote, and’ the roads too bad to attend. Settlers in a wilder- ness are often found greatly changed in a few years. At first, they lament theirsdistance from churches and schools, but by degrees such lamentation die away, as well as the generous and noble dispositions from which they emanated ; and when the accommodations for public worship are provided, bad weather, bad roads, or any other trifling cause, prevents anything like a regular attendance. Living without restraint, and without the eye of those whom they respect, a sense of decency and religion frequently disappears. Here the disinclination to holy things presents itself in all its deformity, a distaste for divine wor- worship, and neglect of everything sacred, and a total estrange-
IN CANADA,
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1793,]
rnent from God ; and although, from their situation, crimes against society are few, the heart becomes entirely dead to true piety and virtue. Were it not for the mothers, nothing en- gaging or amiable would remain in many of the back settle- ments ; but they, lamenting their separation from civilized society, are still anxious to cherish and inculcate some of the principles of social life.”*
It is certainly true that people withdrawing from the limits of civilization into a wilderness become gradually uncivilized ; those long destitute of public worship gradually love the desire for the means of grace ; and those needing religious ordinances most desire them least. And such was the general state of the Protestant settlers when the first Protestant bishop and the first Methodist preachers came to Canada.
DARIUS DUNHAM.
Darius Dunham was brought up to the study of physic, which he had laid aside for the labour of the Gospel. He was taken on trial in 1788, one year before Losee, and stationed alone on the Shoreham circuit, under Freeborn Garrettson, presiding elder, who had the charge of the most northerly dis- trict, reaching to lake Champlain. Shoreham was not a circuit made, but to be made. A common way of appointing, at this period, was to station a preacher in a tract of country, and to tell him to make a circuit in it. As to worldly support, he must trust in the same arm that administered spiritual bless- ings. The next year, Dunham was stationed on Cambridge circuit, and Losee on another near it. In 1790, Dunham was made a deacon, and remained on the same circuit. It had obtained one hundred and forty-six members in the first year ; but in the second it lessened a little. In 1791, his station was Columbia, and still in the north. In 1792 he was made elder. Hearing Losee’s account of the work in Canada, and the necessity of an elder to organize the church, and give the sacraments, he was moved to offer for the work, and was sent to the Bay of Quinte. He was a man of strong mind, zealous, firm in his opinions, and had the greatest bass voice ever before heard by the people. He was quite indifferent to
* Sermon by Rev. John Strochan, D. D., 3rd July, 1825, on the death of the Rex. Dr. Mountain, Bishop of Quebec.
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HISTORY OF METHODISM
1793]
the censure of men, and used the greatest faithfulness in preaching to the ungodly. He labored well on the Cataraqui circuit, and was in high repute by the people.
The preachers do not appear to have attended the Confer- ence, remaining in their ^circuits, but sent the return of members, which were
Cataraqui 259
Oswegotchie 90
Losee returned ninety members where there were none, and Dunham ninety four additional. There are no appoint- ments for Canada in the Minutes. It does not appear that any were made. The reason is not known. But it is not probable that Dunham forsook his circuit, or that Losee con- tinued on his. The name of the first missionary to Canada is now dropt from the Minutes, and never appears again. He attained to the ordination of deacon, and there stopped. He began a life of great usefulness, and was suddenly hindered. He was not dismissed from the itinerancy for ‘‘ improper con- duct.” He was not “ under a location through weakness of body, or family concerns.” He had not withdrawn himself from the connexion. And yet he was no longer recognized as an itinerant preacher in the Methodist Episcopal Church.
The cause was never published, except in conversation. It reflects no shame on the man, and yet thereby he was uuable to perform the duties of his station. To give the light in this connection is better than to leave the matter in darkness, and to allow scope for the speculation or suspicion of after writ- ers and future prying inquisitiveness. 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 waters, snows and burn- ing heat. In the family of one of his hearers, and in the vicin-
ity of Napanee river, where he formed the third society, was a maid of no little moral and personal attraction. Soon his 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
IN CANADA.
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1794.]
heart the same passion. The two seek the same person. One is absent on the river 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 disap- pointment, like a thunderbolt, overset the mental balance of the first itinerant missionary to Canada. He became entirely unfitted for the constant and laborious duties of the ministry. His condition was doubtless made known to the bishop, who kindly and quietly dropped him from the itinerant list. After the balance of his mind was restored, he left the province, returned to the United States, and after a time he engaged in the sale of shell fish, *in the city of New York. Before he left, as the subscriptions for the Adolphustown chapel were to be paid to him, as the director of the building, and to prevent any difficulty, after his departure, he assigned over his right to receive the money to others, in the following form :
“Adolphustown, July 3rd, 1794.
“ I do assign over all my right, title, property, and possession of this within mentioned article, with the assignments unto Peter Euttan, Paul Huff, Solomon Huff, William Euttan, William Green, Peter Frederick, Conrad Yandusen, William Moore.
“ William Losee.”
No one was appointed in his place ; and the two circuits seem to have been in the sole charge of Mr. Dunham.
1794. Although the preachers in Canada had their privations dangers, yet not more than the northern and western preachers of that period ; nor more than the apostolic bishop Asbury. In the beginning of the year, he was so unwell, that he was obliged to give up his journeys in the west, and assigned the following reason :
“ The American Alps, (Alleghany mountains just beyond which the preachers are now gone) the deep snows, the great rains, swimming the creeks and rivers, riding in the night, sleeping on the earthen floors, more or less of which I must experience, if I go to the western country, at this time, might cost me my life.”
At the Conference of 1794, the members returned from the Oswego tchie circuit were 116, shewing an increase of 26, implying that the circuit had not been -forsaken ; and the
44
HISTORY OF METHODISM
[1795.
number from the Cataraqui circuit was 216, or 43 less, inti- mating the private concerns of the preachers probably affect- ing the circuit. Two new preachers volunteered for Canada, and were sent. The country was formed into a district, and a Presiding Elder was appointed.
Darius Dunham, Elder.
Members.
Upper Canada Lower Circuit — James Coleman, .... 116
Upper Canada Upper Circuit — Elijah Woolsey,
Midland Circuit 216
332
The Oswegotchie circuit was divided into two parts,* — one preacher taking the western, or Edwardsburg, Augusta, Eliza- bethtown, and Yonge; and the other the eastern, or Matilda, Williamsburg, Osnabruck, and Cornwall. The Cataraqui circuit was now called Midland, from the Midland district, in which it was included.
James Coleman was an elder, and began travelling in 1791. .He was not a preacher of shining talents, but a laborious and faithful servant of Christ, beloved by the people, and counting many seals to his ministry. Elijah Woolsey was a young man, who had travelled only one year, on Cambridge circuit, (one of Dunham’s circuits,) and now he boldly offers to go into the Canadian wilderness, to win souls to the Gospel.
At the time when Methodism was beginning in Canada, it was rising in New England. The preachers were now preach- ing in Maine, Vermont, and New Hampshire, and they soon heard sinners asking, “ What shall we do to be saved?” Soon societies were formed, and circuits established.
1795. As the seat of Government of Upper Canada was to be removed, preparations were begun. The land was cleared of the trees, and lots urveyed, Government buildings and barracks soon began, with private dwellings; and now the village of York contained twelve houses, besides the barracks, in which Colonel Simcoe’s regiment lived. The first Upper Canada assembly was dissolved, after the fourth session held in Niagara j
* Bangs, II, 10, without such authority, the “U. C. upper circuit” would be con- Considered the Niagara.
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1796.J
at which place, a small weekly newspaper, called the Gazette, was now established, — printing also the government procla- mations and acts.
At the Conference the two circuits were again united, and ti the old names used again. The two preachers, Coleman and Woolsey, were successful in their work, and thirty-six persons were added to the societies. Mr. Dunham’s circuit revived again, and tbe number of members in his third year, exceeded his first. The preacher’s appointments and number of mem- bers were as follows : —
Oswegotchie — James Coleman, 153
Bay Quinte — Elijah yVoolsey, SjJvanus Keeler, .... 265
Niagara— Darius Dunham, 65
383
After Mr. Neal, and the Methodists of the Niagara township, had waited for several years, the petition for a missionary was granted. The county bordering on the river Niagara was put on the list of circuits, and Darius Dunham was now appointed. But how came sixty-five members to be returned to the Conference, before the people had seen an itinerant preacher ? There is probably nothing on record to answer the question ; but the probability is, that Dunham visited the country last year, found so many persons joined or willing to be joined in church fellowship, — fruits of George Neal’s labors in part, and of others before their emigration, — organized the societies according to the discipline, and then acknowledged and returned them as true members of the Methodist Episcopal Church.
The fifth missionary has now come to Canada, Sylvanus Keeler, a young man now taken on trial ; who proved a good and faithful minister of Christ. His first circuit is the Cataraqui, now and afterwards called the Bay of Quinte.
1796. Governor Simcoe was recalled from Upper Canada, and Mr. Bussell, the senior member of the Executive council, was. left to direct the public affairs. The government offices were now removed to York, and the second Parliament assem- bled there June 1st.
Among the preachers deceased this year, was Benjamin Abbott, whose manner of preaching made a great impres- sion on the people, and whose memoirs are read with
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HISTORY OF METHODISM
[1796
much edification. He was noted for exemplifying in his life, and boldly preaching, the doctrine of entire sanctification. Under his preaching, people falling to the ground was a com- mon occurrence. Though $ man without learning, yet he knew well the human heart, and the Sacred Scriptures, and was tf mighty, through God, to the pulling down of strong holds.”* He died so poor, that the Baltimore Conference ordered out of the preachers fund £9 7s. 6d. for his funeral and doctor’s bill.
Another decease, and worthy of notice here, was that of captain Webb, who united with Embury in the rise of Metho- dism in New York. He was with General Wolfe at the conquest of Canada; fought in the battle on the plains of Abraham, under the walls, and received a wound in his arm and lost his right eye ; which caused him afterwards to wear a black bandage over the eye. He returned to England and was converted ; to Albany in the colony of New York, and began to exhort and preach. Again he returned to England, and continued preaching. t: A man of fire,” said Mr. Wesley, “ and the power of God constantly accompanies his word.” A few days before his death, he said “ I should prefer a triumph- ant death ; but I may be taken away suddenly. However, I know I am happy in the Lord, and shall be with him, and that is sufficient.5’ He died December 20th, 1796.
The first secession in the Methodist body was in the United States, by O’Kelly. The second was in England, by Alexander Kilham, which began this year. He was expelled from the Wesleyan Conference, on the ground of slandering the preachers and disturbing the societies. He is the father of the body called the New Connexion Methodists.
FAST DAY.
At the Conference of last year, a general East Day was recommended to all the societies and congregations (in Canada, as well as in the United States,) of the Methodist Episcopal
* “ Perhaps he was one of the wonders of America, no man’s copy, an uncommon zealot for the blessed work of sanctification, and preached it on all occasions, and in all congregations ; and, what was best of all, lived it. He was an innocent, holy man. He was seldom l card to speak about anything but God and religion. His whole soul was often overwhelmed with the power of God.” — Minutes.
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1796.]
Church, to he kept the first Friday in March, “ as a most solemn day of fasting, humiliation, prayer annd supplication.” The “ general travelling ministry” advised that the day should be kept with “ Sabbath strictness.”
“ That we should bewail our manifold sins and iniquities ; — our growing idolatory which is coveteousness, and the prevailing love of the world ; — our shameful breach of promises, and irreligious habits of making contracts, even without the atten- tion of honest heathens to fulfil them ; our superstition, the trusting in ceremonial and legal righteousness, and substituting means and opinions for religion ; the profanation of the name of the Lord ; the contempt of the Sabbath, even by those who acknowledge the obligation we are under to keep it holy, for many make no distinction between this and a common day, and others make a very bad distinction, by sleeping, walking, visiting, talking about the world, and taking their pleasure; too many also, in many parts of the country, profane the sacred day, by running their land, and water stages, waggons, &c ; disobedience to parents, and various debaucheries, drunken- ness and such like.’,
“ To lament the deep rooted vassalage that still reigneth in many parts of these free, independent United States. To call upon Lord to direct our rulers, and teach our senators wisdom ; that the Lord would teach our people a just and lawful submission to their rulers, that America may not commit abominations with the corrupt nations of the earth, and par- take of their sins and their plagues ; that the Gospel may be preached with more purity, and be heard with more affection ; and that He would stop the growing infidelity of this age, by calling out men who shall preach and live the Gospel ; that •the professors may believe the truth, feel the power, partake of the blessing, breathe the spirit, and obey the precepts of this glorious Gospel dispensation ; that Africans and Indians may help to fill the pure Church of God.”*
The work in Canada this year was rather stationary. No revivals in the circuits appear to have been enjoyed. No in- crease of members, but a small decrease, was returned at the Conference. The appointments and members were as follows *
* Minn tea.
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HISTORY OF METHODISM
[1796.
Darius Dunham, Elder.
Members.
Bay Quinte — Samuel Coate 270
Oswegotcliie — Hezekiah Ch Wooster 140
Niagara — James Coleman 64
474
But a change was soon to begin. The lukewarm spirit gave place to zeal, and declining numbers to a great accession in the societies. Two new missionaries now came into Canada. Hezekiah Calvin Wooster was received on trial in 1793, and admitted into full connexion and ordained deacon in 1795, and was the superintendent preacher in Columbia circuit, New York State, (Michael Coate, who afterwards came into Canada, being his assistant,) whence he came into the Province. The state of the Columbia circuit, not having an increase of mem- bers, gave no indication that Wooster was to be so honoured of the Lord in Upper Canada, as to begin and promote that great revival of religion, which spread even through various parts of the United States.* Samuel Coate was received on trial in 1794, was now admitted into full connexion and ordained deacon, and had travailed the Flanders circuit in New Jersey, and the Albany circuit in New York. He was a man of attractive talents as a preacher, and became very popular among the people.
These two good men, young in years, offered their talents for the service of Upper Canada. After Conference they set out together in their long and tedious journey. They suffered incredible hardships, and lodged in the New York Northern wilderness no less than twenty-one nights, in the shanties and rude habitations of the first settlers, before they came to the Bay of Quinte circuit. But they arrived in safety, and just in time for the first quarterly meeting. A pleasing incident is preserved of this meeting : —
u After the preaching on Saturday, while the presiding elder, Darius Dunham, retired with the official brethren to hold [the quarterly meeting conference, brother Wooster remained in the meeting to pray with some who were under awakenings, and others who were groaning for full redemption in the blood of
Bangs ii. 74.
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1796.]
Christ. While uniting with his brethren in this exercise, the power of the Most High seemed to overshadow the congregation, and many were filled with joy unspeakable, and were praising the Lord aloud for what he had done for their souls, while others ‘with speechless awe, and silent love,’ were prostrate on the floor. When the presiding elder came into the house, he beheld these things with a mixture of wonder and indignation, believing that ‘ wild-fire’ was burning among the people. After gazing for a while with silent astonishment, he kneeled down and began to pray to God to stop the ‘ raging of the wild-fire,’ as he called it. In the meantime, Calvin Wooster, whose soul was burning with the ‘ fire of the Holy Spirit,’ kneeled by the side of brother Dunham, and while the latter was earnestly engaged in prayer for God to put out the wild-fire, Wooster softly whispered out a prayer in the following words, ‘ Lord, bless brother Dunham ! Lord, bless brother Dunham!’ Thus they continued for some minutes — when, at length, the prayer of brother Wooster prevailed, and Dunham fell prostrate on the floor — and ere he arose received a baptism of that very fire which he had so feelingly deprecated as the effect of a wild imagination. There was now harmony in their prayers, feelings and, views ; and this was the commencement of a revival of religion which soon spread through the entire province; for as brother Dunham was the presiding elder, he was instru- mental in spreading the sacred flame throughout the district, to the joy and salvation of hundreds of immortal souls.”
THANKSGIVING DAY.
The Conference not only ordered a fast day for this year, but a thanksgiving day ; and they not only gave directions for the first but for the second. The reasons given for gratitude and thanks, so well and briefly describe the times, concerning the Methodists in Canada, too, that they are suitable here:
“It is recommended by the general ministry to all our dearly beloved brethren and sisters that compose our societies and several assemblies, to observe the last Thursday in October, 1796,'' as a day of holy gratitude and thanksgiving ; to lay aside the cares of the world, and to spend the day in acts of devotional gratitude. As a Society, to give glory to God for his late goodness to the an- cient Parent Society from whom we are derived, — that they have been honoured with the conversion of hundreds and thousands within these two years last past ; for such a signal display of His power in the Methodist Society, within the space of twenty-six years, through the continent of America as may be seen in the -volume of our annual Minutes, published in 1795; for the late glorious and powerful work we have had in Maryland and Vir-
C
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HISTORY OF METHODISM
[1796.
ginia, and which still continues in an eminent and special manner in some parts of our American connexion ; for the many faithful public witnesses which have been raised up, and that so few (com- paratively speaking) have dishonoured their holy calling ; that we have had so many drawn from the depth of sin and misery to the heights of love and holiness among the subjects of grace, num- bers of whom are still living, and others have died in the full and glorious triumph of faith ; to take into remembrance the goodness and wisdom of God displayed toward America, by making it an asylum for those who are distressed in Europe with war and wantr and oppressed with ecclesiastic and civil tyranny ; the merciful termination of our various wars ; the pacifications of the savage tribes, and the rapid settlement and wonderful population of the continent ; that we have been able to feed so many thousands at home and abroad ; that we have had such faithful, wise, and skilful rulers ; that we have such good constitutions formed for the respective states ; for the general union and government, that this may be kept pure and permanent ; for the admirable revolution obtained and established at so small a price of blood and treasure \ that religious establishments by law are condemned and exploded in almost every part of this extensive empire ; and for African liberty ; we feel gratitude that many thousands of these poor peo- ple are free and pious.’7*
The Canadian Methodists, while approving of most of the subjects for thankfulness, would hardly, as fugitive loyalists or disbanded soldiers, thank God for the “ admirable re- volution ! ” They would not think there was anything ‘‘admirable” in the cause, manner, or issue of it. One kind ©f government had been substituted for another ; but in calm philosophic minds, the question whether the substitute is more conducive to general safety and happiness than the original, is far from being certain. History shows that Republican Governments have been as despotic and tyrannical as any monarchy. And while human nature is sinful and ignorant, we may look in vain for the perfection of wise and good governments. But when God shall be pleased to give the u kingdom and dominion , and the greatness of the kingdom under the whole heaven ” to the “ saints of the Most Iiighf (Dan. is. 27,.) we may expect wise and good rulers, and wise and good government, whether the form be republican, a com- monwealth, or a monarchy.
• Minutes for 17P5,
1797.]
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51
GENERAL CONFERENCE.
The General Conference, composed of 120 members, as- sembled in Baltimore, October 20th. As many preachers forsook the ministry yearly, from want of support for their families, and of prospective provision for infirmity and old age, a fund for the last object was now created, and afterwards in- corporated in Pennsylvania, and therefore has gone by the name of Chartered Fund. The intention was to create a large capital, to invest it, and to pay claimants with the in- terest. The capital, however, was never very large ; and con- sequently the income was never sufficient to divide among the conferences for superannuated preachers.
1797. The work of God was greatly revived in the three circuits of Upper Canada. An account is happily preserved by one formerly a missionary in Canada, and which may here be introduced:
“Calvin Wooster was a man of mighty prayer and faith. Fre- quently was his voice heard, by the families where he lodged, in the night season, when rising from his bed while others slept, he would pour out the desire of his soul to God, in earnest prayer for the salvation of souls. Such, indeed, was the strength of his faith in God, and the fervency of his spirit, as well as the bold and pointed manner of his appeals to the consciences of his hearers, and particularly to the wicked, that few of these could stand be- fore him — they would either flee from the house, or, smitten with conviction, fall down and cry aloud for merc)r — while, in the midst of these exercises, the saints of God were shouting forth his praises.
“Nor was he alone in this work. The other preachers caught the flame of love divine, and were carried forward under its sacred impulses in their Master’s work Many instances of the manifes- tations of divine power and grace might be narrated, which go to illustrate the authority by which these men of God spoke in his name ; one of which I will relate.
“At a quarterly meeting in the Bay of Quinte circuit, as the preacher commenced his sermon, a thoughtless man in the front gallery, commenced, in a playful mood, to swear profanely, and otherwise to disturb the congregation. The preacher paid no at- tention to him until he was in the midst of his sermon, when, feel- ing strong in faith and the power of His might, suddenly stopping, he fixed his piercing eye upon the profane man, then stamping with his foot, and pointing his finger at him, with great energy he cried out, uMy God! smite him!" He instantly fell as if shot
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HISTORY OF METHODISM
[1797.
through, the heart with a bullet. At this moment such a divine afflatus came down upon the congregation, that sinners were cry- ing to God for mercy in every direction, while the saints of God burstf forth in loud praises to his name. Similar instances of God’s gracious presence were not uncommon in those days in that country, as they have been related to the writer on the most un- questionable authority. Indeed, this great work may he said to have been, in some sense, the beginning of that great revival of religion which soon after spread through various parts of the United States.
“The doctrine more especially urged upon believers "was that of sanctification , or holiness of heart and life, — a complete surrender of the soul and body, all their powers and affections, to the service of God, — and this was pressed upon them as their present pri- vilege, depending for its accomplishment now on the faithfulness of God, who had promised to do it. It was this baptism ofi^ the Holy Ghost which fired and filled the hearts of God’s ministers at that time, and which enabled them so to speak that the people felt that their words were with ‘demonstration and power,’ and they could not well resist the influence of those ‘thoughts which breathed,’ and those ‘words which burned.’
“Nor were they less assiduous to press upon the unconverted the necessity of immediate and instantaneous conversion, or a pre- sent justification by faith in Jesus Christ, — -warning them in the most faithful and affectionate manner Of the imminent danger of delaying one moment to repent of their sins, and surrender their hearts to God. 0 what awful sensations ran through the assem- blies while Calvin Wooster, and others of a like spirit, were de- nouncing the just judgments of God against impenitent sinners, in such pointed language as made the ‘ear to tingle,’ and the heart to palpitate ! Nor were they less affected vrhile these men of God portrayed in such lively colors the beauty and amiableness of religion,, the ability and willingness of the Lord Jesus Christ to save them, and concluded by urging them, in the most earnest manner, and with the most affectionate and pathetic strain of eloquence, to accept of pardon and salvation without a moment’s delay.
“We are not to suppose that this work went on without oppo- sition. In that country there was a marked line of distinction ‘ between the righteous and the wicked,’ there being but few for- mal professors of religion to interpose between the two classes. And such was the general state of society, that those who did not embrace religion felt themselves at liberty to manifest their hatred to its doctrines by open acts of hostility, by scurrilous speeches, and in some instances by personal violence. But in the midst of the obloquy and reproach heaped upon the servants of God, they held on their way, boldly proclaiming the sacred truths of the gospel ; and, not unfrequently, some of the boldest opposers of the
IN CANADA.
53
1797.]
truth no sooner came within its hearing than they were forced to yield to its authority, when they willingly bowed their necks to the yoke of Jesus Christ. One instance among many others I will relate. A stout opposer of the Methodists, hearing that his wife was in a prayer-meeting, rushed violently into the room, seized his wife, and dragged her to the door, when, attempting to open it, he was himself seized with trembling, his knees failed him, and he fell helpless upon the floor, and was fain to beg an interest in the prayers of those very people whom he had so much despised and persecuted. He rose not until the Lord released him from his sins and made him a partaker of his pardoning mercy. This very man afterward became an itinerant minister, with whom I was personally acquainted, and had the relation of these facts from his own lips.
uAlf, however, were not so fortunate. The Rev. James Coleman, calling to visit a woman under conviction for sin, while talking with her, was assailed by her husband, who struck him on the forehead so violently, that he carried the mark for a considerable time ; and then, to add to the enormity of the offence, raised the scandalous report that Mr. Coleman was holding improper discourse with his wife, which, indeed, was believed by many, until the real cause was revealed, namely, the man’s hatred to true religion.”*
How vividly do strange and great acts live in the memories of the people ! In the same townships travelled by Wooster, the writer travelled thirty-seven years after. From the elderly Methodists he heard various incidents, and related as if they were hut of yesterday. He lodged in the same house that Wooster sometimes lodged in. The pious woman related that Wooster would burn a candle a good part of a night, that he would rise at times for prayer, and that when laid down in bed he appeared to have the “ groaning s which cannot he uttered (Romans viii. 26.) He seemed to live in constant communion with God. In another settlement, in Matilda, he was told by an aged Methodist that Wooster was holding a meeting in the log school-house, which was crowded. As they were singing a hymn, a man came in, who attracted the preacher’s notice, and he at once cried out, “Lord, smite him ! smite him ! ’’ and the man fell as dead to the ground : so great a power attended his expressions. In addition, we give the impression of a brother minister, who had heard much of this remarkable preacher from the old people of the St. Lawrence :
Bang’s Hist. M. E. C.
54
HISTORY OP METHODISM
[1797.
“Calvin Wooster’s zeal seems to have displayed itself in a hos- tility to evils more essential and radical than supernumerary but- tons. It was an enlightened, determined, and successful warfare on the kingdom of Satan and the empire of sin, both outward, and inward. He was a rare example of the holiness he preached. Of his piety and devotion the old people were never weary of speak- ing in terms of the most glowing admiration. And, indeed, his devotion to God and the work of saving souls was above all praise. He seems to have got his soul deeply imbued with God’s sanctify- ing Spirit, and to have retained it by maintaining a spirit of con- tinual watchfulness and communion with God. His very breath was prayer. An old lady who entertained him, informed me that on his arrival he would ask the privilege of going up to the loft of their one-storied log building, which was the only place of retire- ment they had, and to which he had to mount up by means of a ladder. There he would remain in prayer till the settlers assem- bled for preaching, when he would descend like Moses from the Mount with a face radiant with holy comfort. And truly his preaching was ‘ with the Holy Ghost sent down from heaven.’ It was not boisterous but solemn, spiritual, powerful. God hon- ored the man who honored him. He was the instrument of a re- vival characterized by depth and comprehensiveness, a revival of the work of sanctification. Under his word the people fell like men slain in battle. This was even the case when he became so exhausted that he could preach no longer, or his voice was drown- ed in the cries of the people. He would stand with angelic coun- tenance and upturned eye, bringing his hands together, and say- ing in a loud wisper, ‘Smite them, my Lord ! — my Lord, smite them 1 ’ And ‘smite them’ he did ; for ‘the slain of the Lord were many.’ This is said to have been the case when his voice and lungs had become so enfeebled by consumption , which brought him to an early grave, that he used to have to employ an interpreter to announce to the congregation his whispered sermons.”*
The Conferences were reduced from twenty to six. The nearest to Canada was held in Wilbraliam, in Massachusetts, September 19th. Bishop Asbury was unable to attend from sickness, and Jesse Lee was chosen to preside. The return of members from Canada showed that a great revival had been felt, as 474 had grown into a body of 795.
Bay Quinte 44 1
Niagara 140
Oswegotchie 208
795
Carroll.
IN CANADA*
55
1797.]
There are no appointments set down in the printed Minutes. We are not eertain who were the preachers for the three cir- cuits. Coleman doubtless remained in Niagara, and probably Coate and Wooster elianged their circuits.
SAMUEL COATE.
The plain, farming people of the Bay of Quinte were capti- vated by the personal appearance and smooth, flowing oratory of Samuel Coate. He wore long hair, which flowed down on his shoulders, turning up in graceful curls. Every night, with his garters, he would tie up his beautiful locks, and every morning ho would untie and comb them out, then allowing them repose on his shoulders and back. Besides, his countenance was handsome, his complexion fair, and his person finely fashioned and well proportioned. Indeed, he was the Absalom of the people, attracting the eyes and winning the admiration of all. His wife, too, was like Abigail — “ of good understand- ing, and of a beautiful countenance .” (1. Samuel xxv. 3.)
When the husband and wife, were together, they were called the handsomest pair in Canada. As a preacher, and for natural eloquence, he excelled all who went before him ; and, on the testimony of some good judges, no one has equalled him who has come after him.
“He was evidently a very extraordinary person for such a day and country. He swept like a meteor over the land, and spell- bound the astonished gaze of the wondering new settlers. Nor was it astonishment alone he excited. He was the heaven- anointed and successful instrument of the conversion of hundreds. His success, in the early part of his career, was like that of Whit- field.”*
His manners, too, were equally pleasing, for he appears to have been bred as a gentleman, and his mein was affable and polite. His manner of ehtering the houses of his people was singular and very striking. On coming to the house of ^ friendf in Adolphustown, he reigned up his horse without the gate ; he alighted ; he took off his saddle-bags, and came to the door. The door was opened for him, and he came in. But
* Carroll.
£ Conrad Vandueen.
56
HISTORY OF METHODISM
[1798.
instead of speaking to tlie family and shaking hands, he knelt down by a chair, and after praying a short time he arose and then very affectionataly greeted every member of the family. Although no preacher probably follows such a practice of secret prayer, yet no one can eondeihn, but rather admire, this fruit of inward recolleetedness and godly simplicity. Samuel Coate’s wife was not a hinderance but a help-mate to her hus- band. Having no family, she used to hold meetings in her house with females, and would often mount a horse and accom- pany her husband to his appointments.
1798. At the second session of the second Parliament of Upper Canada, Hon. Peter Russell, President, an act was passed to extend the privilege of solemnizing matrimony to other denominations than the Church of England, — viz., to ministers of the Church of Scotland, or Lutherans, or Calvin- ists. But the civility was not gracefully performed, for the minister was required to. go before the court of quarter sessions, when seven magistrates were present. He must take seven respectable members of his congregation, or community, with him, to testify his calling. He inust produce proofs of his ordination, take the oath of allegiance, and pay 5s. to the clerk for a certificate of authority from the court. But, be- fore the court sat, the minister must give notice of application to clerk of peace at or before previous court, and pay one dollar, the notice to be read in open court, and fixed up in clerk’s office. Under this law, the Methodist preachers from the United States could not marry their people, seeing they were foreigners, and could not take the oath of allegiance.
Darius Dunham, Presiding Elder .
Bay Quinte, — Darius Dunham 441 members.
Oswegotchie, — Samuel Coate 208 u
Niagara, — Jas Coleman, Michael Coate 154 u
809
The Bishop appointed Dunham to a circuit, and to the dis- trict, and sent another preacher to Canada. Michael Coate was the brother of Samuel. He was admitted into full con- nexion last year, and came as a deacon, by his brother’s re- quest, from a circuit in Connecticut into Canada. What a journey for those times from Middletown to Niagara ! The
IN CANADA.
57
1798.]
Conference sat in Granville, Massachusetts, September 19th, but neither of the Canadian preachers probably attended. By coming to Canada the preachers were cut off from the Con- ference, and from social fellowship with their brethren.
calyin wooster’s death.
Owing to the excessive labours of this zealous man, in the two years he was in Canada, he injured his constitution, and began to waste away with the consumption. He wished not to die in a strange land, but in his own country, and in his father’s house. In the month of June, he bade farewell to his beloved friends in Canada, and began a long and troublesome journey. In passing through a settlement in Dunham, Lower Canada, he delivered a discourse in a whispering tone of voice, and the effect was the conversion of three young men, who afterwards became preachers of the Gospel. What an evidence is here afforded that not human learning or eloquence is needed for the success of the Gospel, but the power of the Holy Ghost 1* After he came, on the United States side he had frequently to stop and rest, and would pray with and exhort the people. When passing through the Cambridge circuit he was made a great blessing to the young preacher, named Lorenzo Dow, afterwards a noted man for his good and eccentric deeds. He was distressed with the burden of inbred sin, wished to know how to be relieved, and spoke to his superintendent :
“He told me about Calvin Wooster, in Upper Canada, that he enjoyed tbe blessing of sanctification, and had a miracle wrought on his body, in some sense. The course of nature turned in con- sequence, and he was much owned and blessed of God in his min- isterial labours. I felt a great desire arise in my heart to see the man, if it might be consistent with the divine will ; and not long after, I heard he was passing through the circuit, and going home to die. I immediately rode five miles to the house, but found he was gone another five miles farther. I went into the room where he was asleep. He appeared to me more like one from the eternal world than like one of my fellow mortals. I told him, when he awoke, who I was, and what I had come for. Said he, — ‘God has convicted you for the blessing of sanctification, and that blessing is to be obtained by the simple act of faith, the same as the bless- ing of justification.’ I persuaded him to tarry in the neighbour-
C— 1
* Guard. Feb. 20, 1SG1.
58
HISTORY OF METHODISM
[1798.
hood a few days ; and a couple of evenings after the above — after I had done speaking one evening — he spoke, or rather whispered, out an exhortation, as his voice was so broken in consequence of praying in the air in Upper Canada, — as from twenty to thirty were frequently blessed at a naeeting. He told me that if he could get a sinner under conviction, crying for mercy, they would kneel down, a dozen of them, and not rise till he had found peace. ‘For,’ said he, ‘we did believe God would bless him, and it was according to our faith.’ At this time he was in a consumption, and a few weeks after expired ; and his last words were, as I am informed, ‘Ye must be sanctified, or be damned I’ and casting a look upward went' out like the snuff of a candle, without terror. And while whispering out the above exhortation, the power which attended the same reached the hearts of the people, and some who were sitting or standing fell like men shot in the field of battle ; and I felt it like a tremor to run through my soul and every vein, so that it took away my limb power, that I fell to the floor, and by faith saw a greater blessing before me than justification. My soul was in an agony. I could but groan out my desires to God. He (Calvin Wooster) came to me, and said, ‘Believe the blessing is now.’ No sooner had the words dropped from his lips than I strove to believe the blessing mine now with all the powers of my soul. Then the burden dropped or fell from my breast, and a solid joy and a gentle running peace filled my soul.”*
We shall close the account of Calvin Wooster by giving the testimony of the author of the history of the M. E. Church, who in after years travelled as a missionary in the same parts of Upper Canada :
“Hezekiah Calvin Wooster took his departure to another world this year. We have already seen something of his character in the notice we have taken of the work of God in Upper Canada. His name is ‘like ointment poured forth,’ to many in that country, and he used to be spoken of as an extraordinary messenger of God, sent to declare his counsels unto a fallen and rebellious world. After exerting all his powers of body and mind in beseeching sin- ners to be reconciled to God, he returned home with the fatal con- sumption fastened upon his lungs. But even while in this feeble state, so reduced as not to be able to speak above a whisper, this whisper, being announced to the congregation by another, was frequently attended by such a divine energy and unction, that sin- ners would tremble and fall under the announcement, while the people of God felt the holy anointing running through their souls. It is said, indeed, that his very countenance exhibited such marks of the divine glory that it struck conviction into the hearts of many who beheld it.”
* Dow’s Life.
1799.]
IN CANADA.
And a short account of his death, sent by bis father to the Philadelphia Conference may be added :
April 9th, 1 799.
Dear Brethren, — Those lines are to inform you that my son, Hezekiah C. Wooster, returned home from Canada last June, sick with consumption. He lived till the 6th Nov., and then died strong in the faith and love of Jesus. He was an example of patience and resignation to the will of God, and expressed to en- joy much of the love of God in all As sickness. When I thought he was almost done speaking, I asked him if his confidence was still strong in the Lord? He answered, — “Yes, strong I strong ! ” A short time before the day of his death, when his bodily strength failed fast, he said, the nearer he drew to eternity the brighter heaven shined upon him.
The following lines were found among his papers after his death, — “Hezekiah Calvin Wooster was born May 20th, 1771 ; con- victed of sin October 9th, 1791 ; born again December 1st, 1791 j sanctified Febuary 6th, 1792.”
These lines are from your loving brother in Christ,
Edward Wooster.
The preachers’ appointments, for 1799, with the number of members returned for each circuit, are as follows :
A second Presiding Elder is now sent into Canada. The title of Presiding Elder was first given to senior preachers over districts, two years since ; previously, they were merely called Elders. Joseph J ewell began his itinerancy in 1795 ; had just passed into the rank of the elders, after four years travel, when he was lifted up a second step, and made Presiding Elder. He was a good man, of a cheerful mind, fond of sing- ing, and had a captivating voice. It was said that he was the finest singer ever heard in the Province. He was last labouring on a circuit in Maryland, whence he took his long journey tor tbe cold regions of Upper Canada.
Another new preacher now begins his labours in Canada, viz : the noted Lorenzo Dow, He was born in the year
Joseph Jewell, Presiding Elder.
Bay Quinte, — Samuel Coate
Oswegotchie, — Darius Dunham Niagara, — James Coleman
.412 members. .300 “
,154 “
LORENZO DOW.
00
HISTORY OF METHODISM
1799.]
1777 ; professed conversion in 1792 ; and was exercised about preaching the next year ; but his health, friends, and abilities were against it. In 1794 he ventured to pray pub- licly, and to exhort a little ; and he was reproved by his parents, who were afraid of his running too fast. But condemnation and horror seized upon his mind, when he refrained. In 1796, when eighteen years old, he attended some appointments with three circuit preachers ; but they gave him nothing but discour- agement. He tried again. A preacher said he had better go home ; for his health, gifts, grace, learning, -and sobriety were not sufficient. He was three months oh the Warren circuit, on Rhode Island, when the quarterly meeting discharged him.
Two or three handkerchiefs were soon wet through with tears; my heart was broke,” said he. Jesse Lee was his particular hindrance. At the Wilbraham conference of September, 1797, he was proposed, rejected, and sent home. “ I could take no food for thirty-six hours,” he remarks. Still, he went about preaching on Orange circuit, in Virginia, and other places, impelled by his sense of duty. He preached from ten to fifteen times a week for eight months, and travelled more than 4000 miles ; and mostly in new parts, where other preachers were not. Vet, the preachers so discouraged him, that he was sometimes tempted to end his life. At the con- ference held in Granville, Massachusetts, in September, 1798, some friendly preacher proposed him to travel. But he was so strange a person, that his good deeds could not overbalance his singularity, and after a sharp debate of three hours, the conference would not receive him ; but he was left in the hands of the Presiding Elder. He remarks, “ I was afraid I should become insane.” Still, he is put down on the Minutes as received on trial, and receives an appointment to the Cam- bridge circuit. (Here he was when Calvin Wooster passed on to his home.) He visited from house to house ; spared no character in preaching; and was called “ crazy Bow.” In 1799, he is on the Minutes as remaining on trial, and station- ed on the Essex circuit, in Vermont. Rut the Essex circuit was only a circuit on paper. The preacher was to form a circuit, to be called by the name of Essex. Says he :
“ Mr. Asbury sent me into Canada, to form a new circuit, and break up fresh ground ; my name being on the Minutes as remai.i-
IN CANADA.
61
1799.]
ing on trial. After visiting my native place (Coventry, Connec- ticut), once more, to see my parents and friends, I set off in August for my destination — having seen a good work of God during my stay. After my arrival in Canada, found a field open before me, and a circuit was soon formed ; but my health was going down hill. A revival took place in those parts where I laboured, and the wilderness did bud and blossom as the rose. However, I was not the commander of my feelings. My mind was still drawn to the water ; and Ireland was on my mind.”
The circuit Dow formed in August, September, and part of October, was on the bounds of the two countries, and in the vicinity of the Missisco bay, which is partly in Vermont, and partly in Lower Canada. The townships he travelled on the Canada side were Durham and Sutton — then settling, — and the population, which were <£ the offscouring of the earth ; some having run hither from debt, others to avoid prosecu- tion for crimes, and a third character had come to accumulate money.” At the next conference the Essex circuit was returned as having 274 members.
But Dow was not like other preachers, loving and practising rule and order, and resembling the orderly motions of the sun, moon, and planets. He loved to do good, but his way of doing it was like the course of the comets, which come and go, and no one knows when they will come again. He now left the circuit, believing the Lord had called him to visit Ireland, and do good there. He made his way to Montreal, when but twenty-two years of age, embarked in a vessel, Octo- ber 16th, and sailed down the river to Quebec. Here he had to wait until a ship sailed ; so he improved the time. A week before, a regiment had sailed for Halifax, in which was a Methodist society of twenty-six soldiers. He found the place where they held meetings, and collected about a dozen English, to whom he preached in the evening. A few back- slidden Methodists were at this time in Quebec. The next evening he preached to a congregation of 30 persons ; thus on to about 150 during the five days he remained. He says that twenty persons were stirred up to seek God, during his short stay in Quebec. These wished him to give up his voyage, and remain in the town, but he declined. As he was without money, and not suitably provided for his voyage, some money was collected, with provisions and some bedding, for his use on the sea. He went on board, 28th October, and a fleet of
62
HISTORY OF METHODISM
[1800.
twelve ships fell down the river, and put to sea ; and after a favourable voyage, the ship cast anchor, at Larne, in the north coast of Ireland. In this eccentric man we see the first regular Methodist missionary to Lower Canada. He came into Canada at the command of Bishop Asbnry. The Lord mercifully overlooked the singularities which the preachers condemned, and worked with His sincere, and loving servant. No people ever complained that Lorenzo Dow remained too long in a circuit or place. His chief fault was, he did not remain long enough.
1800. Major General Hunter was appointed Lieutenant Governor, and met the Parliament on the 2nd June. The liberal grant of 200 acres to any actual settler still attracted numerous emigrants into Upper Canada, — English, Irish, Scotch, and Americans, — but the latter were more than all the others. To show the state of the country, the ports of entry for customs dues, may be mentioned, as now appointed. Goods were brought over from the American side of the St. Lawrence and the lakes Ontario and Erie. The duties were to be collected at Cornwall, Brockville, (or Johnstown,) New- castle, York, Niagara, Queenston, Fort Erie, Turkey Point, Amherstburgh, and Sandwich. These were the usual places of crossing and landing j and small villages were already begun at most of these places.
GENERAL CONFERENCE.
The General Conference met at Baltimore, in May. As Bishop Asbury was feeble, and Dr. Coke was desired by the English Conference for their missionary work, Bichard What- coat, who came out with Dr. Coke from England, was chosen bishop. He was a man now 64 years of age, and like Asbury a fine example of a primitive bishop. The allowance of a, travelling preacher had been 64 dollars and travelling expenses. Now the allowance was raised to $80, the same for his wife, $16 for each child under seven, and $24 for each from seven to fourteen. The same allowance was made for superannu- ated and supernumerary preachers, wives, widows, and orphans. And this allowance remained for preachers in Canada and United States until 1816.
1800.]
IN CANADA.
63
MEMBERS FOR M. E. CHURCH.
As we are now beginning a new century, let us look at the progress of the Methodist body in the United States. How small a beginning by Philip Embury and Captain Webb, in 1766 and ’67. How large a body now !
|
Georgia |
WHITE MEMBERS. 1403 |
COLOURED. 252 |
|
|
South Carolina |
3399 |
1283 |
|
|
North Carolina |
2109 |
||
|
Tennesee |
62 |
||
|
Virginia |
'. 10859 |
2531 |
|
|
Kentucky |
1626 |
115 |
|
|
Maryland |
6549 |
5497 |
|
|
Delaware |
1626 |
867 |
|
|
Pennsylvania |
2887 |
300 |
|
|
New Jersey |
2857 |
173 |
|
|
New York |
223 |
||
|
Connecticut |
1546 |
25 |
|
|
Rhode Island |
224 |
3 |
|
|
Massachusetts |
1 5 7 L |
6 |
|
|
New Hampshire |
171 |
||
|
Maine |
1197 |
||
|
Vermont |
1095 |
1 |
|
|
N. W. Territory |
255 |
2 |
|
|
Natchez |
|||
|
Canada |
933 |
3 |
|
|
Preachers, 287. |
51,442 |
13,452 |
CALVINISTIC DISPUTE.
This year appears to be the time when Coate and a Presby- terian minister had a public controversy on the doctrine of God’s election. The occasion of the dispute was, that the Rev. Robert McDowell was a rigid Calvinist in doctrine, and preached as he believed. One Sabbath day, in preaching in the Court House, in Adolphustown, he enlarged on the subject of unconditional election, and boldly offered to argue the point publicly with any who disbelieved. The challenge was heard of by Coate ; but he was not forward to accept it. He said that Mr. McDowell was a better scholar, and probably would puzzle him by quoting the Scripture in the Hebrew or Greek ; but as for arguing the plain question, he was not afraid at all. Apprehending, however, that his silence would be wrongly eon-
64
HISTORY OF METHODISM
[1800.
strued, he, at last, took up the challenge. The time was set, and the place chosen. As both ministers were well known and highly respected, great interest was felt as to the dispute and the issue of it. On the^ appointed day, Presbyterians, Baptists, and other Calvinists, came from all parts of the Bay of Quinte county, even from Thurlow and Sidney, to hear their champion. So the Methodists gathered from the same region, to hear and encourage their favourite minister. The place of meeting was in Earnestown, about three miles from the village of Bath, at a place where four roads met. Here was a Presbyterian church, very large lor the times, as large as a barn, it was said. The assemblage was so large that the church could not contain the people. So the discussion was held outside. First, the Presbyterian minister, mounting a wagon, began his discourse, and laboured to prove his doctrine of God’s unconditional election of men. He occupied half of the day. Then the Methodist minister began. He continued about two hours, when the Presbyterian party, headed by their minister, left the ground, refusing to hear the closing of the argument. But Coate continued his discourse until the evening. It was generally allowed that the Methodist doctrine triumph- ed over the Calvinistic tenets, to the joy of all lovers of God’s impartial grace. One of the effects of the discussion was, that the rigid Presbyterian doctrine of the decrees of God, — or “his eternal purpose according to the Council of his will whereby for his own glory he hath foreordained whatsoever comes to pass” — was not so often heard from the pulpit. A second was, that Coate’s discussion, followed hereafter by Lorenzo Dow’s preaching (bitter against Calvinism), set the Lutherans and the Presbyterians from the United States to think of their own Calvinistic principles ; whereby many were turned from a partial to a universal Saviour. Another effect was the publishing of the discourse of Samuel Coate, in a pamphlet, — which further aided the belief of God’s universal lover. It is said, too, that Presbyterianism declined in this neighbourhood, and the large church was afterwards sold.
Samuel Coate and James Coleman now leave the Canada work, and go back to the United States. The latter, after six years labour in Canada, during which he formed several of the first societies in the Niagara country, began to labour
1800.]
IN CANADA.
65
in Vermont.* The former, after four years preaching to the plain settlers of the Bay of Quinte and the river St. Law- rence, and soon after his dispute on election, was transferred to a situation more suitable for his eminent talents, first to Burlington in New Jersey, then to Philadelphia, and lastly to Baltimore. After four years absence, Samuel Coate returns again to Canada.
This year ends the itinerant labours of Darius Dunham, and his name is silently dropped from the Minutes. After travel- ling four years in the state of New York, and eight years in Canada, he settled down on a farm in the township of Freder- icksburgh, and near the Napanee village. He resumed the practice of medicine for the support ot his family, yet con- tinued to serve God and the church as a located minister, to the close of his life. He was a useful man in his itinerancy as a preacher and Presiding Elder, and helped much to build up the rising church. He did not build up with untempered mortar, but strove to raise a steadfast building unto the Lord. In consequence of his faithfulness in reproving, he obtained the name of scolding Dunham. He knew the appellation given to him, and would frequently begin his discourse by saying, 11 Well, scolding Dunham is come again, and probably some of you would not have come to hear, if you had known who was going to preach.” And then would show the necessity of reproving, and go on in the same strain ; thus making his way to the text and the sermon. As an instance of his bold- ness in pointing out sin and sinners, it is related that a magis- trate in Fredericksburgh, something of a Quaker and some- thing of an infidel, treated all days alike. He therefore worked on Sunday as on other days. One Sunday, the magis- trate, in going to and returning from his field with a load of wheat, had to pass the meeting-house, in which Dunham was preaching. The preacher, fired up with holy indignation, denounced Sabbath breaking strongly. He then pointed to the wagon of wheat, and the man passing the windows, and
* It is said that he visited Canada again in 1631. “The labours and privations, the prayers and sufferings of that faithful servant of Christ, the Rev James Coleman, should not be forgotten. Though not distinguished for shining talents as a preacher, he was beloved by the people of God, for his fidelity in the work of the Ministry, and for his deep devotion to their spiritual interests, evinced by his faithful attention to the arduous duties of his itinerancy. He had many seals to his ministry.” Bangs,
HISTORY OF METHODISM
66
[1800.
bid the people to abhor the practice of that “ G-od-denying, God-forsaken, and hell-deserving magistrate.”
“ In the bay of Quinte country where he lived so long as a located as well as travelling preacher, the greatest number of characteristic anecdotes are related of Dunham. His reply to the newly appointed magistrate’s bantering remarks is well known. A new made ‘Squire’ bantered 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 on an ass. Dunham responded with his usual imperturbable gravity, and in his usual heavy and measured tones, that he agreed with him per- fectly, and that he would most assuredly imitate his Master in the particular mentioned only for the difficulty of finding the animal required — the government having ‘made up all the asses into magis- trates !’ A person of my acquaintance informed me that he saw an infidel, who was a fallen Lutheran clergymen, endeavouring one night while Dunham was preaching to destroy the effect of the ser- mon on those around him by turning the whole into ridicule. The preacher affected not to notice him for a length of time, but went on extolling the excellency of Christianity, and showing the for- midable opposition it had confronted and overcome, when all at once he turned to the spot where the scoffer sat, and fixing his eyes upon him, the old man continued, ‘ Shall Christianity and her votaries, after having passed through fire and water, after vanquishing the opposition put forth by philosophers, and priests, and kings — after all this, I say, shall the servants of God, at this time of day, allow themselves to be frightened by the braying op an ass ?’ The infidel, who had begun to show signs of uneasiness from the time the fearless servant of God fixed his terribly search- ing eye upon him, when he came to the climax of the interroga- tion, was completely broken down, and dropped his head in evident confusion. Dunham was distinguished for fidelity, and faith, and prayer, as well as wit and sarcasm. Eeligion was much injured by the late American war, and continued very low for some time afterwards ; but a few held on, and Dunham continued to preach under many discouragements. One day he was preaching with more than usual animation, when a person in the congrega- tion responded ‘ Amen ’ to some good sentiment that was advanc- ed. On which the preacher paused, and looked about the congre- gation, and said in his usual heavy deliberate manner, ‘ Amen do I hear? I didn’t know that there was religion enough left to raise an ameft. Well, then, A-men-— so be it!’ He then resumed his sermon. But it really appeared, by a glorious and extensive revival which took place very soon after, that this ‘ amen ’ was like the premonitory rumble of distant thunder before a sweep- ing, fructifying rain. A pious man told me that a relative of his, who first lost her piety, and then her reason, was visited by Dunham, and pronounced to be ‘ possessed with the Devil'
IN CANADA.
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1800.]
He kneeled down in front of her, and though she blasphemed and spit in his face till the spittle ran down on the floor, he never flinched nor moved a muscle, hut went on praying and exorcising by turns — shaming the devil for ‘ getting into the weaker vessel,’ and telling him to 1 get out of her,’ till she became subdued, fell on her knees, began to pray and wrestle with God for mercy, and never rose till she got up from her knees in the possession of reason and rejoicing in the light of God’s countenance.”
In the appointments of 1800, there is an increase of preachers, and they are all new men, except the Presiding Elder :
Joseph Jewell, — Presiding Elder.
Niagara, — Joseph Sawyer 204
Bay Quinte, — Sylvanus Keeler, Wm. Anson 412
Oswegotchie, — Joseph Jewell, Jas. Herron 320
Grand River, — Daniel Pickett
Members, 936
Sylvanus Keeler was not quite a new man in Canada, see- ing he was here in 1795. * Joseph Sawyer now begins his connection with the Canadian work, which continued many years. He began to travel in 1797 on a circuit in New York state; then went to Massachusetts, then to Vermont. The other three preachers were young men on trial, who volun- teered for Canada.
The Grand River or Ottawa country has now a stationed Methodist missionary. It is probable that Dunham as Pre- siding Elder first visited the United States emigrants, where they had taken up land. In the time of the French occupa- tion, the river Uttawas or Ottawa was traversed by traders, who carried articles of traffic 300 miles up the river, in canoes ; passed through French River to Lake Huron, coasting this lake and lake Superior, until the voyageurs, as the French canoe men were called, met the Indian hunters with the furs. Since the English possession, the French had taken up land on the north shore of the Isle of Jesus, and the lake of the Two Mountains, (which is an expansion of the Ottawa river, and in some parts two or three miles across,) and also on the south shore of the lake. The settlers from the United States
* Between 1795 and 1800, he appears to have ceased travelling. He now standa in the Minutes as remaining on trial.
G8
HISTORY OF METHODISM
[1801.
had come into the country, passing the French people, and taken up land in the township of Hawkesbury and in the seignory of Longueuil, on the south side of the Ottawa, and in the seignory of Argenteuil, on the north side. These three places seem to have formed the Ottawa circuit, when the young preacher, Daniel Pickett, entered on his labours, as the first Methodist missionary to the Ottawa country. He was a use- ful, zealous man, and was well spoken of thirty years after by the older settlers.
CAMP MEETINGS.
Those great meetings in the open air, and usually in the forest, under the green foliage of the trees, took their begin- ning in 1800. A great revival of religion began in Kentucky, then settling, at a Presbyterian meeting under the ministry of two brothers, called M’G-ee, one a Presbyterian minister, and the other a Methodist. The outward signs of powerful emo- tions were so unusual in that country, that crowds attended, many from long distances, to witness the work. They came with horses and wagons, with provisions and bedding, and built temporary huts or tents. After a while, religious exer- cises continued day aud night. The power of God was won- derfully near. The people fell under the preaching, “like corn before a storm, of wind.” Hundreds were converted.
1801. An Act was passed by the Upper Canada Parliament, similar to the ordinance of 17*78, ‘‘ for the comfort of the Mora- vian Indians, inhabiting that tract of land on each side of the river Thames, called the township of Oxford, and for the better regulation of the said Indians,” to prevent the sale or barter of ‘‘rum, brandy, whiskey, or other spirituous liquors, or strong waters,” within the tract.
The Niagara country had enjoyed the privileges of the itinerant ministry for five years. Dunham, Coleman, and M. Coate had brought up the membership to the number of two hundred. But there was no church yet erected. It was reserved for Joseph Sawyer to undertake this work of necessity. About twTo miles west of the village of St. Davids, lived Chris- tian Warner, already mentioned. He was a kind, hospita- ble man, and had opened his house several years for the
IN CANADA.
69
1801.]
preachers and for preaching. The selected site for the meet- ing house was near. The house was built this year, but not finished, afterwards went by the name of Warner’s meeting- house, and was the third Methodist church erected in Canada.
The work of God was generally in a revived and prosperous condition. The Spirit of the Lord was with the preachers. In the United States, says Bishop Asbury, “ Surely we may say our Pentecost is fully come this year.”
“ In Upper Canada, the glorious revival which has been at" ready mentioned had extended along up the shore of Lake Ontario) even to the head of the lake, to Niagara,* and thence to Long Point on the North-western shore of Lake Erie, including four large four weeks’ circuits. The district this year was under the charge of the Kev. Joseph Jewell, who travelled extensively through the newly settled country, preaching in log houses, in barns, and sometimes in groves, and everywhere beholding the displays of the power and grace of God in the awakening and conversion of sinners, at well as the sanctification of believers. A great work of God was carried on this year under the preach- ing of Joseph Sawyer, whose faithful labours on the Niagara Circuit will be long and gratefully remembered by the people in that country ; and it was during this revival that the present writer, after four or five years of hard struggling under a con- sciousness of his sinfulness, was brought into the fold of Christ ; and here he wishes to record his gratitude to God for his distin- guished grace, in snatching such a brand from the fire, and to his people for their kindness, and more especially to that servant of God, the Bev. Joseph Sawyer, under whose pastoral oversight he was brought into the Church. And the writer of this remembers with gratitude the many prayers which James Coleman offered up to God in his behalf while a youthful stranger in that land, and while seeking, with his eyes but half opened, to find the way of ‘peace and pleasantness-’ ‘ The work also prevailed on the Bay of Quinte and Oswegotchie circuits, under the labours of Sylvanus Keeler, Seth Crowell, and others. The latter was a young preacher of great zeal and of the most indefatigable industry ; and going into that country he soon caught the flame of Divine love which
* Tbis part of the country was first visited bv a local preacher from the United States by the name of Neal, who commenced preaching in the vicinity of Queenstown, amid much obloquy and opposition. He was a holy man of God and an able minisler of the New Testament. His word was blessed to the awakening and conversion of many souls, and he was always spoken of by the people with great affection and vent-ration as the pioneer of Methodism in that country. Among those who first .joined the society may be mentioned Christian Warner, who lived near what is called St David’s, who became a class leader, and his house was a home for the preachers and for preaching for many years. He was considered a father in Israel by all who knew him. The first Methodist meeting house erected iu that part of the country wa3 iu his neighbourhood. This was built in Ih?<) 1 .
70
HISTORY OP METHODISM
[1801.
had been enkindled by the instrumentality of Messrs. Wooster, Coate and Dunham. He entered into the work with great energy and perseverance, and God blessed his labors with much success. So greatly had God prospered the labors of his faithful servants in this province, that there^were returned in the minutes of con- ference for this year 1159 members of the Church It had indeed, extended into the lower province, on the Ottawa River, to an English settlement about fifty miles west of Montreal. This new circuit was traveled by John Robinson and Caleb Morris, and they returned forty-five members in the Church.
“ Like the new settlements in the western country, Upper Can- ada was at that time but' sparsely populated, so that in riding from one appointment to another , the preachers sometimes had to pass through a wilderness from ten to sixty miles’ distance, and not unfrequently had either to encamp in the woods, or sleep in an Indian hut; and, sometimes, in visiting the newly settled places, they have carried provender for their horses over night, when they would tie them to a tree to prevent their straying in the woods ; while the preachers themselves had to preach, eat, and lodge in the same room, looking at the curling smoke ascend- ing through an opening in the roof of the log house, which had not yet the convenience of even a chimney.
“But in the midst of these labors and privations, they seemed to be abundantly compensated in beholding the blessed effects of their evangelical efforts, and the cordiality and high gratification with which they were received and treated, more especially by those whose hearts God had touched by his Spirit. For though these peo- ple were in the wilderness, and many of them poor, they seemed to be ripe for the gospel, and it was no less gratifying to its messen- gers than it was pleasurable to its recipients to behold its blessed effects upon the hearts and lives of such as ‘ believed with the heart unto righteousness.’ While those who resisted the truth, often manifested their enmity by persecuting those who proclaim- ed it, such as did 1 receive it in the love of it,’ evinced their affec- tion and gratitude to those who published it, by making them welcome to their habitations, and entertaining them in the very best manner they could. For these self-denying labors, and sacrifices of these early Methoidst preachers, thousands of immor- tal beings in Canada will doubtless praise God in that day ‘when he shall come to make up his jewels.”*
The Camp Meetings in Kentucky increased in interest and power. The numbers attending were from three to twenty thousand. Few escaped the convicting force of the Gospel,
Bang’s Hist.
1802.1
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among the nominal professors, infidels, moralists, or profane. Suddenly falling to the ground, as if shot, was a common phenomena. At the great Cambridge meeting, three thousand fell, and among them several Presbyterian ministers. The scene was indescribably awful and affecting. Thus the work of God in the new and western country, Tennessee, Kentucky, and Ohio, received a mighty impetus. The members in the M. E. Church were increased 8,000 this year.
Canada District.
Joseph Jewell, Presiding Elder.
Upper Canada, — Joseph Jewell, Samuel Draper.
Niagara, (Long Point,) — Joseph Sawyer, Seth Cowell, 320 Bay Quinte, (with Smith’s Creek,) Syl. Keeler, Dan.
Pickett 464
Oswegochie, — Wm, Anson, James Aikins... 330
Ottawha, — John Rohinson, Caleb Morris 45
Members, 1159
What is meant by the first appointment, of a presiding elder and a young preacher now admitted on trial, to Upper Canada , is not easily perceived; unless it was that they should preach all over the country in places not included in circuits. The revival of religion on the Niagara circuit, extended to the Long Point, in lake Erie ; and the circuit was thus far en- larged. The Bay of Quinte circuit is now stretching westward, to Smith’s Creek. The seventh town, Ameliasburgh, eighth town, Sidney, ninth town, Thurlow, were now fast settling. Keeler preached in Thurlow,* Sidney, and passed on through the townships of Murray, Cramahe, Iialdimand, and Hamil- ton, (just formed, with some others, into the Newcastle dis- trict,) to a small settlement at Smith’s Creek, now Port Hope. Keeler and Picket were probably the first preachers who took up appointments in the country around Belleville.
1802. Owing to the camp meeting revivals, the member- ship of the M. E. Church increased to nearly 14,000. The increase in Canada was 343, chiefly in the Niagara country.
* Keeler preaching in Thurlow one night, lost his horse. He was knee-banded, for pasture, perhaps with no enclosure. People went into the woods to search, and some Indians were employed to seek the horse. But he was never seen again. A subscription was taken up to buy the preacher another.
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HISTORY OF METHODISM
[1802.
New York Conference — Canada District ,
Joseph Jewell, Presiding Elder.
Niagara, — John Robinson, Daniel Pickett. 620
Long Point, — Thomas Madden
Bay Quinte and Home District, — J. Sawyer, Peter
Vannest, Nathan Bangs 531
Oswegotchie and Ottawha, — S Keeler, S. Crowell, N.
U. Tompkins 47
Members, 1502
The members on the Niagara circuit are nearly doubled. A revival of religion began in the western part, additional preach- ing places were established, and the new appointments became the Long Point circuit. Nathan Bangs, who was called out into the ministry by the Presiding Elder, was the principal labourer in forming the second western Canadian circuit. In the townships of Burford and Oxford especially there was a great work of God commenced under his exertions, which resulted in the conversion of about one hundred souls. At the Conference he was received on trial, with Thomas Madden, who commenced his labours on the new Long Point circuit, while Nathan Bangs is attached to the Bay of Quinte, having the settled parts of the old Home District as the western limit. A very remarkable circuit, for three preachers, from the village of Kingston to the town of York, a distance, now with railroad, of about 260 miles !
That the Home District was really attached to the far off bay of Quinte country is proved not only by the Minutes of Conference, but by an incident recorded, showing that the young preacher was at his appointments in the townships of York and Whitby, which were in the Home District.
Nathan Bangs says, “ In the year 1803, on January 1st, I left Little York, in order to go down the Lake (Ontario) shore, and had about 35 miles, mostly wilderness, to pass through. About sun set, I came to the house of an Indian trader, where were a number of people assembled from a neighbouring set- tlement, men and women, celebmting the new year. I had then ten miles further to go, in order to reach the settlement, where I had an appointment to preach on Sabbath morning.” The distance of 25 miles from York, shows that he had
IN CANADA.
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1802.]
passed through Scarborough, and was now in Pickering. “ After riding about two miles, I came to a small creek, partly frozen, and the bridge so broken I could not cross on it ; and neither could I, by any means in my power, though I tried for an hour, get my horse over the creek.” It was, doubtless, Puffin’s creek, in Pickering, giving a title to a circuit in after years. “ Being in the woods, the weather very cold, and now night, after considerable labour to no purpose, I was under the necessity of returning to the Indian trader’s, it being the only place to which I could go. Desiring, if possible, to reach my appointment, I offered them money, if some of them would go and help me over the creek. This, however, they refused, but said, if I would stay with them they would use me well. I had no alternative, but to accept the invitation, or stay in the woods. They were quite merry, singing and dancing.” The place he was to preach in the next morning was probably in or near the site of the present village of Oshawa. The party offered the traveller whiskey, which he declined, but gladly accepted supper, having ate nothing since breakfast.- Wishing to be useful, in his present situation, he conversed with a woman, who, he found had been a professor of religion. The conversation attracted other hearers, and he spoke freely of the necessity of salvation. So many gathered round the strange preacher, that the dancing was interrupted. A man vexed came up to him, and said, £< Friend, if you will be here, you must be civil; you must not preach.” The preacher replied, that he was not preaching, but only performing what he considered his duty, and hoped he would not blame him for discharging his duty. The man said, “ No ; but we must dance.” He then persuaded and forced off the company to the dance again. At 12 o’clock, the preacher requested liberty of the trader, who had shown him much friendship, to speak to the company. He then spoke of the Sabbath now begun, and the people agreed to have no more dancing that night. The trader then said, that the Indians he traded with, were in an encampment near, and expected to dance. He could not now refuse, as he had promised, otherwise they would be much offended. So he stepped out and gave an Indian whoop. The Indians immediately left the wigwams, and rushed into the house. Immediately they commenced their dance, which
74
HISTORY OF METHODISM
[1802.
was performed by knocking on an old frying pan with a stick, every one singing, and moving in a circular direction swiftly ; making together a hideous noise.
After the dance was overr the preaeher, by the trader as in- terpreter, offered to speak with the Indians. They formed a circle around him, while he spoke directly to the chief. He asked if they knew from whom they were descended. The answer was, “ That the Good Spirit made one man at first, and placed him on a small island, (about an acre of ground,} that this man offended the Good Spirit, and for which offence the man was driven from the island on to this continent — from him they had all descended.” The preacher then gave the true account of the creation and the fall of man. They listened with great attention. He asked if* they had ever heard of Jesus Christ. The answer was u No/’ He gave them the account of Christ’s birth, life, miracles, sufferings, death, and resurrection ; and the end to be accomplished by all these things. While de- scribing the sufferings of Christ, the Indians appeared aston- ished. The discourse ended, the chief came and threw his arms around the preacher’s neck, hugged and kissed him,, ©ailed him Father, and asked him to go and live with them., and he their instructor. The simplicity and affection showed, kindled a desire in the preacher for the conversion of the poor Indians of Canada to Christianity, and he became in after years, an earnest advocate for the Indian missions.
After the Indians had returned to the camp, and the other company had separated and gone to their homes, a quarrel commenced between the trader and one of his associates. The former, now intoxicated, had lost his self-government, and yet demanded more whiskey, which the latter refused. Twice they drew their fists to fight, and twice the preacher went between them. At last the drunken trader declared that unless he eould have whiskey he wopld eall the Indians, and murder them all. Said the other, “Go as soon as you pleased He went, called, and the Indians in a body came to the house. There were three men in the house, a woman, and the traveller. The men, armed with cudgels, stood at the door, ready to knock down the Indians as they entered. The preacher shud- dered. He feared blood would be shed. The trader opened the door, came in, and threatened that unless he could have
IN CANADA.
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1802.]
whiskey, he and the Indians would fall upon them. “ Will you?” said the other, raising his fist to strike. The preacher now stepped between them a third time. Tapping the exas- perated man on the shoulder, and speaking a few soft words, he persuaded the man to go to bed. The preacher laid down with him, and he soon fell asleep. The shedding of blood was prevented ; and the next morning, the traveller went on his journey.*
The Ottawha circuit is joined to the Oswegotchie. Between the two circuits was a wilderness of fifty miles, scarcely with a settler. Thirty years after, the road through the Glengarry settlement in this wilderness, was barely passable on horseback, and the accommodation so miserable, that the preachers tra- velling through, willingly or not, had' to keep a fast day. What must have been the state of things thirty years before?
Montreal was visited by Joseph Sawyer, to learn if a preacher could be usefully stationed there. He found a few persons who had belonged to the Methodist society in the city of New York before the ^evolutionary war, who received him cordially, and assisted him to obtain a place for preaching. A small society of seven members was formed, and a founda- tion laid for the Methodist cause thereafter.
LORENZO DOW’S SECOND VISIT.
On his arrival in Ireland, he made his way to Dublin. In July, 1800, he saw Dr. Coke, who offered to send him as a mis- sionary to Halifax or Quebec, but he refused the conditions. Dr. Coke replied, “ I don’t know but your travelling about may do more harm than the conversion of 500 souls may do good.” While in Ireland, he had the small pox. He said, “ It appeared no more to me to die, than to fall asleep and take a nap.’’ After remaining in Ireland, preaching, for six- teen months, he returned to the United States. He agreed to take a circuit in 1801, but soon wandered off. His name is on the Minutes for the Dutchess circuit, in New York state, and among those remaining on trial. He took a preaching tour through Georgia, and returned to New England in Sept. 1802, and made his way direct to Canada. Says he, I swam my horse across Black river, and arrived at Kingston, through
Methodist Magazine, 1820.
76
HISTORY OF METHODISM
[1803*
a black, deep soiled flat country ; and so muddy, that my horse could but just walk ; and for miles together seeing nothing but the wild beasts of the desert.” This was the country along the south east shore ofjhe lake Ontario, until he came to the crossing part in the lake to Kingston He went west- ward, preaching in different settlements, on the Bay of Quinte circuit, and when forty miles from Kingston, he turned back. “ I had several dollars offered me, which I refused, lest the circuit preacher (who was supposed to be sick, as he had dis- appointed a number of congregations) should think I hurt his salary, and this be brought against me at a future day.” The preacher must have been Sawyer or Van nest. The people were always more favourable to Dow than the preachers. The clergy have from the beginning expected and desired the Lord to work in the train of their rule and order ; but the Most High, asserting his prerogative, has often gone aside, and blessed men by men despised by the orderly preachers of the times, but loved by the poor and ignorant, the outcasts and the wretched. Dow from Kingston went eastward to Cornwall. ‘‘ I went down about 120 miles, holding meetings as I went ; and frequently, only on mentioning Calvin Wooster’s name, and the blessing he was to me, people who had here felt the slack of his labours were stirred up afresh, and some would even cry out.” He re-crossed the river from Cornwall to St. Regis, an Indian village, or settlement, and passed on to Platts- burgh, on lake Champlain. He was in Canada perhaps three or four weeks : long enough to make an impression on the people, to give Calvinism a fight, and to have his name re- membered.
1803. The two provinces were improving each year in population, trade and commerce, agriculture and education, and morals and religion. An interesting event now occurred in the history of the Lower Province. Slavery, to a limited extent existed, and had existed since the conquest and during the French dominion. About 300 negroes were slaves in the districts of Montreal, Three Rivers, and Quebec. The Chief Justice Osgoodc, at Montreal, now decided that slavery was inconsistent with the laws of the country : a decision which at once gave freedom to every negro, made (with the Upper Canada Act of 1793) Canada a free country to every child
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1803.]
of man, and a refuge for bondsmen fleeing from their oppressors. The colony was long in advance of the mother country; which, while abolishing the slave' trade, did not abolish shivery until 1834.
New York Conference , — Upper Canada District.
John Robinson, Presiding Elder.
Niagara and. Long Point, — S. Keeler, Samuel Howe,
Reuben Harris 650
Bay Quinte and Home District, — J. Sawyer, N. Bangs,
T. Madden 520
Oswegotcliie, — Peter Yannest, Luther Bishop 300
Home District 130
Members, 1600
The members in Dunham and Sutton, reported, in the Essex circuit, in 1800, seem to have been incorporated on one of the north Vermont or New Hampshire circuits. For the first time, places in Lower Canada appear on the Minutes. They are attached to the Pittsfield district, of the New York Conference.
Montreal, — Samuel Merwin 7
St. John’s and Soreilie, — Elijah Chichester, Laban Clark, missionaries
Ottawha, — Daniel Pickett 73
The Ottawa circuit was partly in Upper Canada and partly in Lower Canada. St. John’s was a village, with some fortifi- catons, on the River Richelieu, which issues from lake Cham- plain and flows about 70 miles; and Sore! was another village at the mouth of the river, emptying into the St. Lawrence, about 40 miles below Montreal. These places were inhabited mostly by the French, but some English-speaking people among them attracted the attention of the preachers, who sought their spiritual improvement by the gospei.
Quebec was visited by Samuel Merwin, and he remained about six weeks, but not finding sufficient inducement to con- tinue longer, he came to Montreal, and spent there the remain- der of the year; while Elijah Chichester, who was in Montreal since the Conference, returned to the United States. Laban Clark, after striving to form a circuit on the settlements of the
78 HISTORY OF METHODISM [1804.
Richelieu river, amidst a variety of difficulties, was reluctantly compelled to abandon the object as hopeless ; and he left the country, and returned home.
1804. As connected with Canadian Methodism, we notice the death of Barbara Heck, who is remembered for a faithful reproof which resulted in a great and glorious work of God. She died this year, and was buried in the front of Augusta, with her husband. She was converted to God in Ireland, at the very early age of eight years, and used to declare that she never lived a whole day afterwards without an evidence of her acceptance with the Lord. Consequently, she was a woman of a holy life, and her zeal in burning the cards and reproving the backsliding Methodists in New York, will perpetuate her humble name to the latest posterity.
The fourth regular General Conference met in the city of Baltimore, in May. Bishops Coke, Asbury, and Whatcoat were present. From the Canada preachers, Joseph Sawyer was chosen delegate, with the other delegates from the New York conference. The rule of the Church was, to expel a member who married with an un awakened person ; now alter- ed, to be put back on trial. Bounds to the seven annual con- ferences were now fixed, and Upper Canada was assigned to the New York Conference.
New York Conference. — Upper and Lower Canada District.
Samuel Coate, Presiding Elder.
Niagara and Long Point, — D. Pickett, L. Bishop 620
Bay Quinte, — Sylvanus Keeler, Reuben Harris 518
Home District, — Wm, Anson *70
Oswegotchie, — Thomas Madden 441
Ottawha, — Samuel Howe 89
Montreal, — Martin Ruter 12
River le French, — Nathan Bangs.
Members, 1*750
John Robinson, after travelling the Ottaw