AS already mentioned The Rev. Peter Ferguson entered upon his work in Esquesing in April, 1832. Not long after this efforts began to bring about the union of the United Synod of Upper Canada and the Synod of the Presbyterian Church in Canada in connection with the Church of Scotland. The Esquesing congregation, under the lead of Mr. Ferguson, at a meeting held in December, 1833, voted to connect itself with the Presbytery of York of the Church of Scotland, and appointed Mr. Ferguson, Thomas Barbour and Thomas Chisholm to present the petition of the congregation to Presbytery, and it was favorably entertained. The elders of the Church at this time were John Creighton, Thomas Barbour, Andrew Laidlaw and John Burns. In October, 1836, the following additional elders were ordained:—John Storey, Donald McKinnon and David Henderson.

In 1834 York had a population of 10,000, and by Act of the Legislature was constituted a city with the name of Toronto, an Indian word meaning “A place of meeting.” The Presbytery of York soon afterwards became the Presbytery of Toronto.

At a congregational meeting in October, 1832, the following resolution was passed:—"As The Rev. Peter Ferguson is now our settled pastor, no other minister will be allowed to preach in this house without his concurrence.” At the annual Meeting of the following year another resolution was carried, which read:—“All proprietors of this Church, from whatever sect of Presbyterians originally, so long as they continue to support our minister, and the Society, shall have equal right to sit in this house and vote at its meetings.” The disaffection of a part of the congregation on account of the choice of Air. Ferguson for pastor, and their preference for another brand of Presbyterianism, now came to a head. The Scotch in the Old Country had considered it their privilege to secede, and in Esquesing the disaffected withdrew from the fold shepherded by Mr. Ferguson. Those who separated themselves constituted an important and influential portion of the congregation, and it was thereby weakened. They applied* to the Associated Synod of North America for a supply of preachers, and decided to buy land and erect a meeting house for themselves. The new Church edifice was erected on Lot 6, Third Concesison East, and became known in the community as the “Antiburgher Church.” In June, 1836, the Rev. Mr. Coutts was ordained and installed pastor of the Associate, or Antiburgher, congregation. As we look back now upon this first division in the Esquesing congregation there does not seem to have been anything important in the way of doctrine, or Church government, at stake, and with more wisdom and grace on both sides the regrettable occurrence would not have taken place.

The Esquesing congregation continued to grow, and additions to Church membership to be made. People came long distances to the services:—from the neighborhood of Acton and Limehouse, beyond Glenwilliams, the vicinity of Norval, from Trafalgar and Nassagaweya; and at first they walked, or rode on horseback, and later also in the lumber-wagon. They came from a large territory, because the privileges and blessings of the House of God were highly prized. Mr. Ferguson lived in the beginning of his ministry in a house on the farm of Andrew Laidlaw, near the Church, and then took up his residence on Lot 12, Fifth Concession West, which he bought. He united in matrimony for better, or for worse, but generally for better, many people, and his fee was in money or farm produce. One man paid in beans, and another, who was poor but honest, or because he liked to get something for nothing, said:—“Mr. Ferguson, I will do as much for you some day.”

In 1837 two things came along to disturb the peace which the congregation had been enjoying:—discussion of the “voluntary question” and the rebellion. The ministers of the Established Church of Scotland, under the terms of Union between England and Scotland had received pecuniary aid from the State, and its ministers in Canada also received it. In 1833 the ministers of the United Synod also began to receive assistance. The Secession

Church in Scotland, however, had taken a stand against the propriety of such aid, and when ministers from that Church organized in 1834 “The Missionary 'Presbytery of the 'Canadas in connection with the United Associate Synod of The Secession Church in Scotland,” they maintained their principle that ministers of the Church and its work should be supported by the voluntary contributions of the people. There were a number of the Esquesing congregation who held strongly to this principle, and their view was intensified by the unjust, and unseemly claim of the Church of England to the exclusive right to the Clergy Reserves—the one-seventh part of all the unceded lands of Upper Canada and Lower Canada—which had been granted by an Act of the British Parliament in 1791 for “the support and maintenance of a Protestant clergy.” This claim had been asserted in such an offensive and arbitrary way that it became one cause of the rebellion.

There were others: The actions of a body of men spoken of as “The Family Compact,” who possessed almost all the offices of profit and trust, disposed of a large number of petty posts, got into their hands large tracts of land, holding back the settlement of the country, and controlled the legislation to a large degree. Sir Francis Bond Head, the Lieutenant-Governor, claimed that he was responsible only for his acts to the Colonial Office of the Imperial Government, and was bound to consult the Executive Council only when he had need of their advice. The reformers of the day agitated for an elective Legislative Council, an Executive Council responsible to public opinion, and the surrender of the whole Provincial revenue into the hands of the Legislature. The discontent of the people found a voice in William Lyon MacKenzie and some others. After the collapse of the rebellion, chiefly organized by him, by the defeat of his forces at Montgomery’s tavern on Yonge Street, he fled westward to the Township of Nelson, and found his way over into New York State. It was commonly believed, however, that he was in hiding for a time in the Scotch Block where he had friends, and several houses were searched for him. Feeling ran high among the inhabitants. While most people sympathized with the cause of reform, they believed that the cure of the evils of the time should be sought in responsible government, and not in armed rebellion. These matters of Church and State were much discussed in the Block and with very considerable passion.

Those opposed to receiving pecuniary aid from the State by ministers tried to have Mr. Ferguson refuse it, but he declined to comply with their request. He needed the money, and saw no wrong in a minister of the Church of Scotland accepting what the law gave him. The. larger portion of the congregation, who were not opposed to their pastor receiving State money, having ascertained the amount, voted that enough should be added to it to make his stipend £100. Those who disapproved of Mr. Ferguson receiving the Government grant withdrew, and attended the Antiburgher Church, whose pastor was the young and popular Air. Coutts. When he ceased to be pastor they along with some others left, and having bought a piece of land on Lot 8, Concession 4 West, from John Stewart Sr., erected a meeting house in 1844. The new organization became a member of The Missionary Presbytery of the Canadas in connection with the United Associate Synod of the Secession Church in Scotland, and was known in the Block as the Seceder Church. In 1847, when the Missionary Synod of Canada took the name of the “Synod of the United Presbyterian Church in Canada" the Seceder Church in the Block was called the United Presbyterian Church. The first pastor was The Rev. George Fisher. Among those who became connected with the new congregation were several who had been pronounced sympathizers with William Lyon MacKenzie. John Stewart Jr., who had taken part in the uprising, and escaped to New York State, where he remained for several years, became an elder of the Church, and was one of the most respected men of the community. Another very well known man may be mentioned here, viz:—Hugh Black, the surveyor. He had come to Canada by way of the West Indies from Scotland. He was a man of ability, had received a good education, and was a practical surveyor in Scotland. He was living with his family in Norval at the time of the rebellion. When Air. MacKenzie fled after its failure a party of men came to Mr. Black’s house in his absence, and on the plea of searching for MacKenzie and to prove their loyalty, damaged his furniture and threw the clock out of doors.

It was well known that he favoured the reforms advocated by MacKenzie and was a contributor to his newspaper. After Mr. Black came to live on his farm in the Scotch Block he occasionally attended the United Presbyterian Church, and when he died, in 1854, at the age of sixty-two, his body was buried in its cemetery, but it was afterwards exhumed and buried at Limehouse. Probably no man in the Block was more spoken about in his day than Hugh Black, and generally in connection with his work and experience as a surveyor, and for his numerous droll stories and remarks, some of which are quoted, to this day.

The disturbances in the Scotch Block incident to the Rebellion were of brief duration. Several years later, when Mr. MacKenzie had returned to Canada after the Amnesty Act of 1849 had been passed, he was invited by a committee of which Robert Robertson was Chairman, to speak at a picnic in a grove on Lot 5, Concession 1, near Ligny schoolhouse, which he did to a great crowd of people.

Two other congregations had now been formed out of the First Presbyterian Congregation of Esquesing, and the three houses of worship were near one another. It must have discouraged Mr. Ferguson to lose so many people from his fold, but in the records of Session, of which he was clerk throughout his entire ministry, he made no mention of the matter whatever. He still “carried on.” If he lost members and adherents he won new accessions to the Church and congregation.

He and his elders were faithful in exercising their power of discipline, but it must have vexed his righteous soul that so much of it had to be done. One man charged with inebriety admitted that he had on one occasion taken more ardent spirits than was really necessary; another accused of a similar offence proved his innocence, but asked to be relieved of the office he held, inasmuch as some might still think the charge was true. The fact is that strong waters were plenty and cheap, and as a beverage very common. Few people were thought much the less of for getting intoxicated now and then, but it did not seem quite the right thing for a Church officer. The Session also disciplined members for profanity, defamation of character, absence from Church without good reason, and for gross transgressions of morality. The sinning were suspended from Church membership until they brought forth fruits meet for repentance, or they were solemnly rebuked and admonished, while all were encouraged to try and do better.

The Esquesing congregation had to undergo the experience of another division. Tn May, 1843, occurred what is known as the Disruption in the Church of Scotland. Secessions, or disruptions, had taken place in Scotland before, but this one was on a larger scale than usual. It too was for “conscience” sake. “Nearly five hundred ministers, including such men as Doctors Chalmers, Welsh, Candlish, Cunningham, Guthrie, Gordon McFarlan and Buchanan, rather than submit to State control, withdrew from the Established Church, surrendered their Churches, manses and stipends, and with a large body of sympathizing elders organized themselves, in the name of the Lord Jesus Christ, the sole King and Head of the Church, as the “Assembly of the Free Protesting Church of Scotland.” The Synod of the Presbyterian Church of Canada was deeply impressed by the struggle for spiritual independence in the Church of Scotland, and at its meetings in 1842 and 1843 expressed its convictions regarding the right of congregations to choose their own pastors, and its sympathy with the ministers, elders and members, “who, leaving the Established Church at the bidding of conscience, have thereby sacrificed temporal interests, and personal feelings that must command the respect and admiration of the Christian Church.”

The relation of the Church in Canada to the Church of Scotland had to be determined. Delegates from the Established Church and the Free Church in Scotland came to Canada, and defended the positions taken by them, and there were intense interest and feeling among Presbyterians here. The matter was discussed in Presbyteries and Congregations.

When the Synod met in Kingston in July, 1844, there was great divergence of opinion, but in the end Dr. Bayne of Galt, on behalf of himself and those siding with him, laid on the table a document containing their reasons for dissenting from the decision of the Synod on the previous day, and “protesting that they could no longer hold office in the Presbyterian Church of Canada in connection with the Church of Scotland." The Rev. Mr. Stark, the moderator, and the Rev. Mr. Rintoul, the Clerk of the Synod, both resigned their offices. On the 10th of July, 1844, the seceding ministers and elders met and organized themselves into a Synod, which assumed the name of “The Synod of the Presbyterian Church of Canada,” but which was usually called the “Free Church.”

The Esquesing congregation divided as the Synod had done, the minority remaining with Mr. Ferguson in connection with the Church of Scotland, and the majority, although attached to Mr. Ferguson personally, connected themselves with the Free Church. At a meeting of the Session on October 20th, .1844, Andrew Laidlaw said that he could not remain any longer in connection with the Church of Scotland as elder, or member, and tendered his resignation of the eldership. The Session urged him to take longer time for consideration, but he insisted that his resignation should be accepted. The elders who remained with Mr. Ferguson were Thomas, Barbour, John Storey and David Henderson. Both congregations claimed the meeting house, but it was amicably arranged that both should have the use of it, but at different hours on the Sabbath.

Mr. Ferguson continued as pastor of the Church of Scotland congregation for a number of years. The last meeting of the Session at which he presided as moderator was held on July 15, 1855.

On August 1, 1847, he and The Rev. Alexander McKid of Hamilton officiated at the opening services of St. Andrew’s Church, Milton, and he continued as pastor there for ten years. His last meeting of Session of the Milton Church was on May 10, 1857.

Soon afterwards Mr. Ferguson sold his farm to David Lindsay, and moved with his family to Kingston. There, two or three of his sons attended Queens College School, which prepared boys for entering the College. The principal of the School was Robert Campbell, who at present, and for several years, has been known as The Rev. Robert Campbell D.D., Clerk of the General Assembly of the Presbyterian Church in Canada. Air. Ferguson returned

with his family to his farm, which was taken hack from Mr. Lindsay, and died there in January, 1863, aged 63 years, and his body was buried in the Boston Church cemetery, where a red granite monument marks the spot. He was survived by his wife Isabella ’ Gale Ferguson, a sister of The Rev. Alexander Gale, at one time pastor in Hamilton and a leader in the Presbyterian Church, and also a sister of Mrs. (Rev. Dr.) Ure of Goderich, and by three sons, John, Peter and Alexander, and a daughter, Margaret. Peter Ferguson is still a familiar name in the Scotch Block.