Chapter XXXI

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

THE FIRST WESLEYAN METHODISTS IN CANADA.

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

“In 1788 a pious young man, called Lyons, an exhorter in the Methodist Episcopal Church, came to Canada, and engaged in teaching school in Adolphustown.” He collected the people together on the Sabbath, and conducted religious services. “In the same year came James McCarty, an Irishman, to Ernesttown.” 286He was a follower of Whitfield, but acted with the Methodist, holding religious meetings. His preaching caused severe persecution against him on the part of certain loyalists, who held the doctrine that none could be true subjects who adhered not to the Church of England; but to oppose the Church was to oppose the King. Advantage was taken of this loyalty to try to prevent the introduction of any other religious denominations. A law had been enacted by the Governor in Council, that persons wandering about the country might be banished as vagabonds. McCarty was arrested on a charge of vagabondism in Adolphustown, and brought before a magistrate at VanDusen’s tavern, at the front, who remanded him to Kingston. According to Playter, he was preaching at Robert Perry’s when arrested; our informant is the Rev. C. VanDusen, at whose father’s he was first arraigned. After being released on bail, he was finally tried before Judge C., and was sentenced to be banished, tradition says, upon an island in the St. Lawrence. At all events he was placed in a batteau and taken away by French boatmen. McCarty has obtained the name of martyr, but it is the belief of unbiassed persons that he was not left upon the island, but was conveyed to Montreal.

William Losee was the first regular preacher of the Methodist denomination in Canada. He first visited the country in 1790, preached a few sermons along the Bay of Quinté and St. Lawrence, and returned with a petition from the settlers to the Conference, to send him as a preacher. In February, 1791 he again came, as an appointed minister from the Methodist Episcopal Church of the United States. “Losee was a loyalist, and knew some of the settlers in Adolphustown, before they left the United States. He desired to see them and preach to them the glad tidings of salvation. Had he been on the revolutionary side, the warm loyalists would not have received him—​rather would have driven him from the country.”—​(Playter). One of the first places at which he preached, was at the house of John Carscallian, in Fredericksburgh. The tavern of Conrad VanDusen, in Adolphustown, was another, and at Paul Huff’s, on Hay Bay, another. “A Methodist Preacher was a curiosity in those days, and all were anxious to see the phenomenon; some would even ask how he looked, or what he was like! A peculiarity in Losee, too, was, that he had but one arm to use, the other being withered.” A true pioneer Methodist, he set earnestly to work to form class-meetings and organize societies, and during the summer his circuit embraced the settlements in 287the Township of Kingston, Ernesttown, Fredericksburgh, Marysburgh, and even Sophiasburgh. Class-meetings form the corner stone of Wesleyan Methodism. But little understood, often entirely misunderstood by others than Methodists, they are generally regarded as the abode of cant or of priestly control. No greater error could exist. Rightly conducted they are invaluable as a means of training the religious mind, and establishing it upon the Rock of Ages. It has been said that they are only suitable for the uneducated; not so, they are alike beneficial to the peasant and the noble, the clown and the littérateur. Losee, in accordance with the principles of Methodism, at once set to work to create classes, and on the Sabbath of February 20, 1792, in the 3rd concession of Adolphustown, at Paul Huff’s house, he established the first regular class-meeting in Canada. The second class was formed on the following Sabbath, in Ernesttown, four miles from Bath.

A third class was formed in March, at Samuel Detlor’s, three miles from Napanee. The following year the congregation had so increased, which met at Paul Huff’s house, that a determination was formed to erect a meeting house. A paper was drawn up, in which was set forth the great blessing of God in sending a minister to their wilderness home, that a “Meeting-house or Church” is requisite. Then follows an agreement of the subscribers to build a Church, under the direction of Losee; to be thirty-six feet by thirty feet, two stories high, with a gallery. “Said house to be built on the north-west corner of Paul Huff’s land, lot No. 18, third concession, Fourth Town;” and promising to pay the sums of money annexed to their respective names. This interesting document, with the names of subscribers, and the subscription of each, is to be found in Playter’s History of Methodism, a work that ought to be in the hands of every Canadian, no matter what his creed, because of the fund of general knowledge upon Canada it contains. The total number of subscribers was twenty-two; the amount subscribed was £108. Among the names are those familiar to every inhabitant of the Bay, some known throughout Canada. To one, especially, reference must be made, Andrew Embury, a name of historic interest in connection with Methodism in America. It is a remarkable fact, that this and other names are to be found among those who planted Methodism in New York. The celebration of the centenary of Methodism in America, in 1866, was marked by frequent and glowing accounts of those who introduced Methodism into America. Too much credit, too much honor could not be given 288to the Emburys, the Hecks and others, which was quite correct. But no reference was made in the United States, nor in Canada for that matter, to the dark days of the infant Society in New York, when the cruel rebellion interrupted the meetings in that place; and where persecution followed the retirement of the British forces, 1783. It is a page of history in connection with that body, which American writers of Methodism endeavor to wipe out, when the very founders of the Church in America were made to flee from their homes; and had all their property sacrificed. The names of Embury and Heck; of whom so much was said, were among the refugees from rebel oppression. No word has been said of the cause of the removal of these persons to the wilderness of Canada. Barbara Heck, who enjoys the everlasting honor of causing Philip Embury to begin Preaching, was driven away from her Methodist home. Philip Embury was not likewise treated, because death had sealed his eyes a year before the declaration of independence, ere the demon of rebellion was evoked by the spirit of radicalism, and unhallowed desire for neighbor’s goods; otherwise his bones, the resting place of which they have given so glowing a picture of, would likewise be sleeping in our midst, in the quiet shades of the Canadian forest, as do those of Paul Heck, who died in 1788; and of his wife, Barbara, who died in 1804. The remains of Philip Embury, instead of being urned, as they were, in 1822, in Ash Grove, Washington County, New York, after lying buried for fifty-seven years in the old burying ground of Abraham Beninger, should have found a burying place on Canadian soil, where rests his widow, the place to which his brother and the Hecks were driven. We have listened to some of the American orators, and read more of their speeches, and could not help noticing that they forgot to mention that their impetuous rebellion drove away from them the founders of Methodism; they forgot to give any credit to Capt. Webb, who was the second Methodist preacher in America; forsooth, because he was a British officer, and it would be unpleasant to associate such with centenary orations in this their day of Anglophobia.

Upon the north shore of Hay Bay, in Fredericksburgh, settled David Embury, brother of Philip, who officiated as a Methodist Minister in New York, in a Rigging Loft, on William St., about 1766. To do this he was urged by Barbara Heck, wife of Paul Heck, both of whom were among the first to settle on the St. Lawrence, in Augusta, in 1785. The first Methodist Church erected in America, was in 1768, on John Street, New York. Among the 250 subscribers, was the name of 289David Embury, the same who settled on Hay Bay; he gave £2. Also, the name of Paul Heck, who contributed £3 5s. Twenty-four years later, and among the twenty-two subscribers to build the first Methodist meeting-house in Canada, again appears the name of Embury—​Andrew, son of David Embury. The author of the “Lost Chapters of Methodism,” gives interesting accounts of the formation of the Methodist Society in New York; but he is remarkably silent in this instance, as others are, about the treatment they received from the Americans; not a word to make it known that they were driven into the wilds of Nova Scotia and Canada by a relentless people. Yet, at the conclusion, he acknowledges this much: he says, “At the conclusion of the Revolutionary war, severe threats having been thrown out against the Loyalists who had taken refuge within the British lines, Mr. Mann thought it his duty to embark, with a considerable number of the Society, for the wilds of Nova Scotia.” Mr. Mann was a class leader, and local preacher, and, during the war, at the request of the Trustees, kept the chapel in John Street open, after the regular preacher had left. “We see what became of a part of the Society, in John Street. Some of them had been so loyal to their sovereign, they were afraid they would suffer if they remained.” Of course they were, and had they not sufficient reason from the “threats” which had been “thrown out.” Mr. Wakely, the author, continues, “We can admire their piety without endorsing their loyalty.” How kind. The second Methodist Church of New York was built on the land of DeLancy, who had his immense property confiscated.

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

The second largest contributor, was Elizabeth Roblin, who gave £12. She was the widow of Philip Roblin, who died 1788. They had been among the first settlers of Adolphustown. (See U. E. Loyalists.) Mrs. Roblin afterwards became the wife of John Canniff, the founder of Canifton, and her remains now rest on the hill in the old family burying ground, in that village. She was the grand-parent of John P. Roblin, of Picton, “a man who has served 290his country in several Parliaments of Upper Canada. Her daughter Nancy, born in 1781, is the mother of a large branch of the Ketcheson family in the County of Hastings.”—​(Playter.) She, with her husband, still live in the fifth concession of Sidney, yet hale and hearty, in the autumn of their genial, though toilsome, life. “The subscription of the widow was liberal; indeed, the Roblins of the Bay of Quinté have always been a hospitable and liberal minded people.” Paul Huff and William Ruttan, each gave £10. The others gave smaller sums; but, considering the date, it is noteworthy that so much was contributed.

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

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

Many anecdotes are told of Dunham. On account of his quick and blunt way of speaking and rebuking evil doings, he acquired the name of “Scolding Dunham.” Withal, he was witty, and he 291loved, it would seem, next to Godliness, cleanliness, so he would, if at a house, where it were not observed, according to his idea (and as there was only the one room, he could see the whole process of preparing for the table,) he would tell the housewife that the next time he came he would “bring a dish-cloth along,” or perhaps, he would bluntly tell the woman to “clean up.” Carroll relates the following story, yet often told and laughed at by the old settlers of the Bay. “His reply to the newly appointed magistrate’s bantering remarks, is widely reported. A new-made ‘Squire’ rallied Dunham before some company, about riding so fine a horse, and told him he was very unlike his humble Master, who was content to ride an ass. The preacher responded with his usual imperturbable gravity, and in his usual heavy and measured tones, that he agreed with him perfectly, and that he would most assuredly imitate his Master in that particular, but for the difficulty of finding the animal required—​the Government having made up all the asses into magistrates.” A person of the author’s acquaintance, informed him that he saw an infidel, who was a fallen Lutheran clergyman, endeavoring, one night while Dunham was preaching, to turn the whole into ridicule. The preacher affected not to notice him, but went on exalting the excellency of Christianity, and showing the formidable opposition it had confronted and overcome; when, all at once, he turned to where the scoffer sat, and fixing his eyes upon him, the old gentleman continued: “Shall Christianity and her votaries, after having passed through fire and water,” &c.—​“after all this, I say, shall the servants of God, at this time of day, allow themselves to be frightened by the braying of an ass.” In those days it was believed, by some at least, that unclean spirits and devils might be cast out by the power of God through the faithful Christian, and Dunham had the credit of having, on several occasions, cast out devils.

Mr. Losee remained a preacher only two years, when he became mentally unfit, having encountered a disappointment of a crushing nature. The uncertainty of the cause of his discontinuing to preach, has been dispelled by Playter, in the most touching language, “He was the subject of that soft, yet powerful passion of our nature, which some account our weakness, and others our greatest happiness. Piety and beauty were seen connected in female form then as well as now, in this land of woods and water, snows and burning heat. In the family of one of his hearers, and in the vicinity of Napanee river, was a maid, of no 292little moral and personal attraction. Soon his (Losee’s) attention was attracted; soon the seed of love was planted in his bosom, and soon it germinated and bore outward fruit. In the interim of suspense, as to whether he should gain the person, another preacher came on the circuit, visits the same dwelling, is attracted by the same fair object, and finds in his heart the same passion. The two seek the same person. One is absent on the St. Lawrence; the other frequents the blest habitation, never out of mind. One, too, is deformed, the other a person of desirable appearance. Jealousy crept in with love. But, at last, the preference was made, and disappointment, like a thunderbolt, overset the mental balance of the first itinerant minister in Canada.” He subsequently removed to New York, where he continued to live for many years, and recovered his mental health. He had purchased lots in Kingston, which he returned to sell in 1816; at this time he was perfectly sound in mind, and was a good man. He visited Adolphustown, and other places, preaching here and there, and finally returned to New York.

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

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

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

The settlers were all intensely loyal; yet when the Yankee Methodist preacher came in their midst he was gladly received; it is true Losee the first who came was a loyalist; but many who followed were Americans and republicans. Although the Lutheran, Presbyterian, and English churchmen had preceded the Methodists into Canada, neither seemed to obtain that hold upon the hearts of the plain U. E. Loyalists, that the Methodists did. The people of every denomination as well as those belonging to none, flocked to hear them, and many stayed to become followers. These Americans were always regarded with suspicion by government, and serious doubts were entertained whether those who became 293Methodists were loyal. But the war of 1812, exhibited in a thrilling manner the old fire of attachment to their sovereign the King. There seemed to be an adaptability between the Methodist mode of worship and the plain old settlers, and for years there were many who left the church of their fathers, and joined the more demonstrative society of Wesleyans. Not only was this mode of ordinary worship followed by the Methodist congenial, but especially the camp meeting engaged their hearty attention. This mode of worshipping in the woods was first known in Kentucky in 1801, and was initiated by two brothers named McGee, one of whom was a Methodist, the other a Presbyterian. There are many who regard the holding of camp-meetings as very questionable, even in the past. Whatever may be said about the necessity of such meetings at the present day, they were it is thought, highly appropriate in the infant days of the country. At the first, and for many long years, there were but few churches of any size. Then, the inhabitants had been buried as it were in the primeval forests, left to meditate in its deep recesses, far away from the busy haunts of men. No doubt the solemn repose, and silent grandeur awoke in their minds feelings of awe, and of veneration, just the same as one will feel when gazing along the naves of some old grand cathedral, with its representations of trees and flowers. It is not difficult to understand that the mind, trained by habit to meditation in the woods, with its waving boughs telling of other times, and of a mysterious future, would naturally find worshipping in the woods, congenial to the soul,—​find it a fit place for the higher contemplation and worship of the great God. The first camp-meeting held in Canada was in 1805, on the south shore of Hay Bay, near the chapel. The meeting was attended by some from the distant townships, who went down in batteaux. This was a great event to the settlers. Its announcement, says Dr. Bangs, “beforehand excited great interest far and near. Whole families prepared for a pilgrimage to the ground, processions of waggons, and foot passengers wended along the highways.” The ministers present were Case, Ryan, Pickett, Keeler, Madden and Bangs. The meeting commenced on the 27th of September; the whole was characterized by deep religious feeling as well as decided demonstration, and the joy and comfort of believing, which ought always to be present with the Christian, was generally experienced, while there was an absence of that outside exhibition, too often seen in later years, around the camps. We quote from Carroll respecting the ending of this meeting. 294The account is from Dr. Bangs, “The time was at hand at last for the conclusion of the meeting. The last night was the most awfully impressive and yet most delightful scene my eyes ever beheld. There was not a cloud in the sky. The stars studded the firmament, and the glory of God filled the camp. All the neighbouring forest seemed vocal with the echo of hymns. Turn our attention which way we would, we heard the voice of prayer and praise. I will not attempt to describe the parting scene, for it was indescribable. The preachers, about to disperse to their distant fields of labor, hung upon each other’s necks, weeping and yet rejoicing. Christians from remote settlements, who had here formed holy friendships, which they expected would survive in heaven, parted probably to meet no more on earth. As the hosts marched off in different directions the songs of victory rolled along the highways.”

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

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

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

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