CHAPTER XXV.

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

THE FIRST FRENCH MISSIONARIES.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE FIRST PROTESTANT CLERGYMAN IN AMERICA.

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

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

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

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

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

REV. JOHN OGILVIE, D.D.

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

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

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

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

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

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

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

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

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

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

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