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.
CHAPTER XXVI.
Contents—First Church in New York, 1633—First Dominie, Rev. Everardus Bogardus—The Dutch, Huguenots, Pilgrims—Transporting ministers and churches—First Rector of New York, Wm. Vesey—Henry Barclay, 1746—First Catholic Bishop in America, 1789—Episcopalian Bishop, 1796—Moral state of Pioneers in Canada—Religion—No ministers—No striking immorality—Feared God and honored their King—The Fathers of Upper Canada—Religious views—A hundred years ago—“Carousing and Dancing”—Rev. Dr. John Ogilvie—First Protestant Clergyman in Canada—Chaplain 1759, at Niagara—A Missionary—Successor of Dr. Barclay, New York—Death, 1774—Rev. John Doughty—A Graduate Ordained—At Peekskill—Schenectady—A Loyalist—A Prisoner—To Canada—Chaplain—To England—Returns—Missionary—Resigns—Rev. Dr. John Stuart—First Clergyman to settle—His Memoir—The “Father of the U. C. Church”—Mission Work—The Five Nations—The Dutch—Rev. Mr. Freeman—Translator—Rev. Mr. Andrews—Rev. Mr. Spencer Woodbridge, Howley—New England Missionaries—Rev. Dr. Whelock—The Indian Converts—The London Society—Rev. Mr. Inglis—John Stuart selected missionary—A Native of Pennsylvania—Irish descent—A Graduate, Phil. Coll.—Joins Church of England—To England—Ordination—Holy Orders 1770—Enters upon his work.
THE FIRST PROTESTANT CLERGYMAN IN AMERICA.
According to the Rev. J. B. Wakley, “The Reformed Dutch Church was the first organized in New Amsterdam, (New York). This year, 1633, the first church edifice was erected on this island, (Manhatten). It was built on what is called Broad Street. It was a small frail wooden building. The name of the first Dominie is preserved, the Rev. Everardus Bogardus. He came over from Holland with the celebrated Wanter Van Twiller. The Dutch and the Huguenots, as well as the Pilgrims, brought the church, the school-master, and their Bibles with them. They erected a dwelling for the Rev. Mr. Bogardus to reside in. This was the first parsonage built on the island, if not in America. This first minister in New Amsterdam met with a sad end. After spending some years in the new world, in returning to his native land, he, with eighty-one others, was lost off the coast of Wales. The Bogarts are probably descended from this pioneer minister, he having left children behind him in America, or some near connection. The first Rector of the Church of England in New York, was the Rev. William Vesey, pastor of Trinity Church. The Rev. Dr. Henry Barclay was the second Rector, who had previously been catechist for ten years to the Mohawk Indians. He became Rector October 22, 1746.” He was the father of the late Thomas Barclay, Consul-General of His British Majesty in the United States, and grandfather of Mr. Anthony Barclay, late British Consul at New York, who was under the necessity of returning home during the Russian war, in consequence of the jealousy and partiality of the American Government.
We find it stated that Dr. Carroll, of Maryland, was the first Catholic Bishop in America, 1789.
Dr. Seabury, Bishop of Connecticut, was the first Episcopalian Bishop of that State, he died in 1796.
The circumstances of the settlers in Upper Canada were not such as would conduce to a growth of religion and morality. Apart from the effect upon them resulting from a civil war, and being driven away from home—isolated in a wilderness, far removed from civilization; there were circumstances inimical to the observance of religious duties. The earnest contest for life, the daily struggle for food, and more especially, the absence of ministers of the gospel, all combined to create a feeling of indifference, if not a looseness of morals. In a few instances, there was on the part of the settlers, a departure from that strict virtue, which obtains at the present time, and in which they had been trained. But on the whole, there was a close adherence, and a severe determination to serve the God of their fathers. From many a log cabin ascended the faithful prayer of the followers of Luther; of the conscientious Episcopalian, and the zealous Methodist and Baptist. Yet, for years, to some the word of life was not preached; and then but rarely by the devoted missionary as he traveled his tedious round of the wilderness. After ten years, the average of inhabitants to the square miles, was only seven. This paucity of inhabitants, prevented regular religious sermons by clergymen, as it did the formation of well taught schools. This absence of educational and religious advantages, it might be expected, would naturally lead to a demoralized state of society, but such was not the case with the settlers of the ten townships. This sparseness of population, arose in part, it must be mentioned, from the system pursued by government, of reserving tracts of land, of granting to the clergy, and to non-resident owners, all of which remained to embarrass the separated settlers, and prevent advance of civilization, by begetting ignorance and indifference to religion.