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.” He 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 the 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 to 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 David 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 his 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 loved, 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 little 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 Methodists 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. The 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.”
CHAPTER XXXIa.
Contents—Henry Ryan—Ryanites—He comes to Canada—His associate, Case—At Kingston—A Singer—Preaching in the Market-place—Their treatment—In office—His circuit—1000 miles—What he received—Elder—Superseded—Probable cause—A British subject—During the war of 1812—President of Conference—“High-minded”—Useful—Acceptable to the people—Desired independence by the Canadians—How he was treated—His labors—Brave—Witty—“Fatherless children”—“Impudent scoundrel”—Muscular—“Methodists’ Bull”—“Magistrate’s Goat”—Ryan seeks separation—Breakenridge—Conduct of the American Conference—Ryan’s agitation—Effect upon the Bishops—First Canada Conference—At Hollowell—Desire for independence—Reasons, cogent—Fruit of Ryan’s doings—The way the Conference treated Ryan—Withdraws—No faith in the United States Conference—Ryan sincere—“Canadian Wesleyans”—The motives of the United States Conference questionable—The wrong done Ryan—Second Canada Conference—Case, first Superintendent—Visit of Bishop Asbury—Account by Henry Bœhm—Asbury an Englishman—During the rebellion—A Bishop—His journey to Canada—Crossing the St. Lawrence—Traveling in Canada—An upset—“A decent people”—His opinion of the country—The Bishop ill—At Kingston—Bœhm at Embury’s—A field meeting—Riding all night—Crossing to Sackett’s harbor—Nearly wrecked.
SOME ACCOUNT OF HENRY RYAN.
A sketch of the early ministers who preached around the Bay Quinté, would be incomplete without a somewhat extended notice of Elder Ryan, after whom was called, a certain number of non-contented Methodists, Ryanites.
Henry Ryan, an Irishman, “of a bold energetic nature, with a powerful voice,” commenced preaching in 1800. He was for five years stationed in the States. In the year 1805, he, with the Rev. Wm. Case, was appointed to the Bay Quinté circuit. It was they who arranged and conducted the first camp meeting. Carroll, writing of that period, says, “there was no society (of Methodists) then in the Town of Kingston, and its inhabitants were very irreligious. The market house was the only chapel of the Methodists, Case and his colleague (Ryan) made a bold push to arouse the people. Sometimes they went together, Ryan was a powerful singer too. They would ride into the town, put their horses at an inn, lock arms, and go singing down the streets a stirring ode, beginning with ‘Come let us march to Zion’s hill.’ By the time they had reached the market-place, they usually had collected a large assembly. When together, Ryan usually preached, and Case exhorted. Ryan’s stentorian voice resounded through the town, and was heard across the adjacent waters. They suffered no particular opposition excepting a little annoyance from some of the baser sort, who sometimes tried to trip them off the butcher’s block, which constituted their rostrum; set fire to their hair, and then blew out their candle if it were in the night season.” Proof was subsequently given that this preaching was not without effect.
Mr. Ryan continued ten years at the Bay Quinté, and then three years in the west at Long Point and Niagara. In 1810, he was presiding Elder. His duties, as such, was to visit every part of the Province, from Detroit to Cornwall. “Allowing for his returns home, he traveled about 1000 miles each quarter in the year, or 4000 miles a year. And what was the worldly gain? The presiding Elder was allowed $80 for himself, $60 for his wife, and what provisions he would need for his family. His entire allowance might have been £60 a year. Such was the remuneration, and such the labors, of the presiding Elder” of the Methodists fifty-three years ago—(Playter).
Henry Ryan continued a presiding Elder, for many years, in the whole of Upper Canada, a few years in Lower Canada, and then when the Bay of Quinté district was set apart by division, he was appointed Elder to it. But in 1834, for some reason, Mr. Ryan was superseded in office. The reason of this can only be guessed. He was an Irishman by birth, and although sent to Canada by an American body, he seems to have been more a British subject, a Canadian, than American. During the war of 1812, he remained in Canada attending to his duties, with three other faithful men, Rhodes, Whitehead, and Pringle. More than that, as presiding Elder, he assumed the oversight of the preachers at the close of the first year. Others had been stationed in Canada who were British subjects, but they ceased before the war had closed, to discharge their duties. The Americans feared to come, or, having come, were warned off by proclamation. Those who continued in the ministerial field met under the presidency of Ryan. In the year of the commencement of the war, the conference was to have met at Niagara, in Upper Canada; but war was declared by the United States a month previous, and instead of venturing into the country where their fellow countrymen were about to carry the midnight torch, they turned aside to another place to hold their conference. “None of the brethren laboring on the Canada side went over. It is probable, although we are not certain, that they met at the place appointed, where some sort of deliberations would take place.” The Rev. John Ryerson says Mr. Ryan “held a conference, and held three conferences during the war, the principal business of which was employing preachers, and appointing them to their different fields of labor.” The Rev. Ezra Adams says, “the second conference was held at Matilda,” and “in 1814, it was held at the Bay of Quinté, at Second or Fourth Town”—Carroll. Mr. Ryan was impulsive and authoritative, at least the ministers thought so, and the rule of “Harry Ryan” was called “high-handed.” The end of it all was that, although he was useful and liked by the people, his ministerial brethren in Canada did not like him, and the conference seemed glad to supersede one, who no doubt already manifested his desire that the Canadian Methodists should become independent of the Americans. In view of the political state of affairs, the objection felt by the government to have American preachers giving religious instruction to Canadians,—in view of the course pursued by Ryan during the war of 1812—in view of his whole career up to this time, the belief is forced upon the mind that it was not only when Ryan had been superseded that he began to agitate for a separation. His labors during the war were severe and continuous, says a preacher of the times, “He used to travel from Montreal to Sandwich, to accomplish which he kept two horses in the Niagara district, and one for the upper part of the Province, and another for the lower. As his income was very small, he eked out the sum necessary to support his family by peddling a manufacture of his own in his extensive journeys, and by hauling with his double team in winter time, on his return from Lower Canada, loads of Government stores or general merchandise. Mr. Ryan, by his loyalty, gained the confidence and admiration of all friends of British supremacy, and by his abundant and heroic labors, the affections of the God-fearing part of the community.” Much more might be said in the same vein, but probably enough has been said to establish his claim to the sympathy of every Bay of Quinté inhabitant, where he so long labored and where most of his subsequent followers lived. It may be added that he was brave and witty, and had a ready answer for every bantering remark. Some wicked fellows are said to have asked him if he had heard the news? What news? Why, that the devil is dead. Then said he, looking around on the company, he has left a great many fatherless children. On another occasion, on entering a public house, a low fellow, knowing him to be, from his costume, a minister, remarked aloud, placing his hand in his pocket, “There comes a Methodist preacher; I must take care of my money.” Ryan promptly said, “You are an impudent scoundrel.” “Take care,” said the man, “I cannot swallow that.” “Then chew it till you can,” was the fearless reply.—(Carroll). At camp meetings, when it came to pass that individuals came to create disturbance, and when there was no police to take care of rowdies, Mr. Ryan has been known to display his muscular power by actually throwing the guilty individuals over the enclosure to the camp ground.
Mr. Ryan preached occasionally at Vandusens’ tavern in Adolphustown. After one of his thundering sermons, a neighboring squire who was a daily visitor at the tavern, and who had recently attempted to cut his own throat, wrote upon the wall of the bar-room, “Elder Ryan, the Methodist bull, preaches hell and damnation till the pulpit is full;” whereupon some one wrote below it, “Bryan C——d, the magistrate goat, barely escaped hell and damnation by cutting his throat.”
Mr. Ryan, upon his return from the General Conference in 1844, commenced an agitation for independence of the Canadian Methodists, and from Port Hope Creek to the Ottawa, he continued to urge the necessity of such an end.
“While not much liked by the preachers, Ryan was very popular among the people,” especially along the Bay Quinté. Captain Breakenridge, a local preacher, living on the St. Lawrence, joined him, in holding conventions, and in procuring largely signed petitions, praying for separation. Ryan and Breakenridge, went to the General Conference, bearing these petitions, and were not received. But these petitions were the commencement of the separation, which it was quite time should take place for the well being of both parties. Concessions were made—a Canada conference was formed through the instrumentality of Elder Ryan; but under the superintendency of the United States conference. This did not satisfy Ryan, and his followers in the Bay Quinté circuit. Meetings were held at which it was resolved they would “break off” from the American Church without permission. For four months Ryan energetically appealed to the people. To allay this the Bishop had to come and say to the Canadians, that if they wished independence, the next general conference, which would meet in 1828, would no doubt grant it. The following year the first Canada conference was held at the village of Hollowell, (Picton). It was opened on the 25th August. There were thirty preachers present, and they continued in session five days. The agitation initiated by Ryan, had done its work, “a general desire existed, that the Canada body should become an independent body, not later than the general conference of 1828,” and a memorial was prepared to be submitted to that body. After requesting to be set apart an independent body, the following reason, with others was given. “The state of society requires it. The first settlers having claimed the protection of His Britannic Majesty in the revolutionary war, were driven from their former possessions to endure great hardships in a remote wilderness. Time, however, and a friendly intercourse, had worn down their asperity and prejudice, when the late unhappy war revived their former feelings; affording what they considered, new and grievous occasion for disgust against their invading neighbors. The prejudices thus excited would probably subside if their ministry were to become residents in this country, as would be the case in the event of becoming a separate body.” The fact that government regarded with dislike the connection was adverted to, also that they were not allowed to solemnize matrimony. Such was the fruit of Elder Ryan’s proceedings, and to him belongs great credit, however much his motives may have been impugned. It has been acknowledged that he was disliked by the preachers, and this dislike was manifested this year by sending him as a missionary to the Indians. No wonder he was dissatisfied. Not because he was placed in a humble position, after acting nearly a quarter of a century as presiding Elder; but because of the animus of those who did it. And moreover, he entertained the belief that the general conference did not intend to give independence. The next year Ryan was placed among the superannuated ministers, and thus remained two years; the next year 1827, he withdrew, and resumed the agitation for independence. He had no faith in the United States conference, the cry was raised, Loyal Methodism against Republican Methodism. In this Ryan was countenanced by Government and the English Church, and Playter says, Dr. Strachan sent him £50 to carry on the work of separation.
The whole previous life of Ryan, leads us to believe that he was sincere and honest in his movements and statements, but it is said he was greatly mistaken. The people generally said, wait till we see what the general conference does. The preachers have said they will give us independence, pause till we see. The result of the conference was as had been promised; while already Ryan had separated, and, with a limited number of followers, mostly along the bay and St. Lawrence, had formed a new body with the name of Canadian Wesleyan Methodist Church. But it will always remain a question whether the general conference would have conceded the independence had it not been well known that Ryan would take almost all if they were not made free. It is not an unknown thing for a person who has worked for some public good to be robbed of the credit in a surreptitious manner. Ryan was deceived, and his kind, though impulsive nature resented the wrong done him. Though his name has been placed under a shadow by those who were indebted to him, yet his memory is even yet green and sweet in the hearts of some of the old settlers. Well might Elder Ryan, select as his text at the time, “I have raised up children and they have rebelled.”
The general conference assembled at Pittsburgh, 1st May, 1828. The memorial from the Canada conference was duly considered, and whatever may have been the reasons, they granted in the most kindly spirit, the decided request of the Canadian Methodists. Ryan, it is said when he heard of it, “looked astonished, trembled and could scarcely utter a word.”
The second Canada conference met at Ernesttown, the 2nd October, 1828, in Switzer’s chapel. “Bishop Hedding came for the last time, and presided over the conference. No United States Bishop, no Bishop at all, has ever presided since.” This year, Andrew Pringle, the first native Methodist preacher, was placed on the superannuated list. After due deliberation the conference resolved to organize into an independent body, and adopted the discipline of the Methodist Episcopal Church, as the basis of their own. The Rev. Wm. Case was appointed General Superintendent until the next conference.
It is not possible, nor would it be proper to give a connected history of Methodism, or any other religious denomination. But the aim of the writer is to supply facts relative to those who have lived and acted a part in connection with the early history of the bay, with such other facts as will throw light upon the matter. With this object in view, we will here introduce, in conclusion, a brief notice of the visit of Bishop Asbury to Canada in 1811. The account is from the pen of the Rev. Henry Bœhm, with remarks by Mr. Carroll. Reading this account, it called to our mind the account given to us by Father Bœhm, in 1854, while sojourning at Staten Island, New York, where we had the great pleasure of frequently meeting him and of enjoying the hospitality of his genial family. Mr. Bœhm was the traveling companion of Bishop Asbury when he visited Canada.
Bishop Asbury, the cotemporary of the Wesleys, being one whom Wesley ordained to preach, he came to America in 1771, as a missionary, being 25 years old. Of all the English preachers in the revolting colonies, he alone remained during the revolutionary war, and was under the necessity of concealing himself in Delaware. Created a Bishop by Dr. Coke, in 1785, he continued for many years in the oversight of the Methodist Church in America and in Canada. But although Methodism was planted in Canada in 1792, it was not until the year mentioned that a Bishop found his way to the remote settlements of Canada. Bishop Asbury, however, had for years a desire to see Canada. Two years before he came he wrote, “I shall see Canada before I die,” says Bœhm.
“We had a severe time on our journey. We crossed Lake Champlain, and Mr. Asbury preached in a bar-room in Plattsburgh. The roads through the woods, over rocks, down gulleys, over stumps, and through the mud, were indescribable. They were enough to jolt a hale bishop to death, let alone a poor, infirm old man, near the grave. On entering the village (of St. Regis) as Mr. Asbury was leading his horse across a bridge made of poles, the animal got his foot between them, and sunk into the mud and water. Away went the saddle-bags; the books and clothes were wet, and the horse was fast. We got a pole under him to pry him out; at the same time the horse made a leap, and came out safe and sound. We crossed the St. Lawrence in romantic style. We hired four Indians to paddle us over. They lashed three canoes together, and put our horses in them, their fore feet in one canoe, their hind feet in another. It was a singular load; three canoes, three passengers, the bishop, Smith and myself, three horses and four Indians. They were to take us over for three dollars. It was nearly three miles across to where we landed”—“did not reach the other side till late in the evening.” The Indians claimed another dollar, because three could not be easily divided between four, this was “cheerfully paid.” “We arrived in Canada on July 1st, 1811, landing at Cornwall, and about midnight reached the hospitable house of Evan Roise, who hailed the bishop’s arrival with joy, and gave him and his companions a welcome worthy of patriarchal times.” “We found it warm in Canada, and the Bishop suffered greatly. Here Henry Ryan, Presiding Elder of Upper Canada, met us. The next day Bishop Asbury preached, the day after the Bishop preached again and there was a love-feast, and the Lord’s Supper.” Proceeding up the River St. Lawrence, arrived at the eastern line of Matilda, the Bishop rode in Brother Glassford’s close carriage, which he called a ‘calash,’ and he inquired how they would get out if it upset. He had hardly asked the question before over went the carriage, and the venerable Bishop was upset, but fortunately no bones were broken; the saplings alongside the road broke the fall. On Friday the Bishop preached in Matilda chapel, in what was called the German settlement. I followed, preaching in German. The Bishop was delighted with the people, he wrote, “here is a decent loving people. I called upon Father Dulmage, and Brother Heck.” We tarried over night with David Breackenridge. He married and baptised a great many people, and attended many funerals. In 1804 he preached the funeral sermon of Mrs. Heck, who died suddenly, and it is said she claimed to be the person who stirred Philip Embury to preach the Gospel. On Saturday we rode twelve miles before breakfast to Father Boyce’s, where we attended Quarterly Meeting. Bishop Asbury preached a thrilling sermon. “The Bishop greatly admired the country through which we rode. He says ‘Our ride has brought us through one of the finest countries I have seen. The timber is of noble size; the cattle are well shaped, and well looking; the crops are abundant on a most fruitful soil. Surely this is a land that God, the Lord hath blessed.’” (Such was the testimony of one who had traveled all over the United States, concerning a country eighty years younger than the older States of the Union. Such the testimony respecting the pioneers of the country who twenty-five years previous came thereto into an unbroken wilderness—respecting the men the Americans had driven away and stigmatized by the application of the most degrading names). “On Monday we proceeded to Gananoque Falls, to Colonel Stone’s. Father Asbury was very lame from inflammatory rheumatism. “He suffered like a martyr. On Tuesday we visited Brother Elias Dulmage, a very kind family, and Bishop Asbury preached in the first Town Church” (Kingston Church). E. Dulmage, one of the Palatines, lived afterward a long time as jail-keeper.”—(Carroll). The Bishop was so poorly he could not proceed on his journey, and was obliged to lie up and rest. He remained at Brother Dulmage’s, where he found a very kind home, and I went with Henry Ryan to his Quarterly Meeting, in Fourth or Adolphustown, Bay of Quinté. On Friday we rode to Brother John Embury, Hay Bay. He was a nephew of Philip Embury, the Apostle of American Methodism. On the Lord’s day we had a glorious love-feast, and at the Lord’s Supper He was made known to us in the breaking of bread. In a beautiful grove, under the shade of trees planted by God’s own hand, I preached to two thousand people, John Reynold’s, afterward Bishop Reynolds, of Belleville, and Henry Ryan exhorted. (Exhorting after sermon was a common practice among the Methodists in those days). Mr. Bœhm had to return to Kingston the same night, in order that the Bishop might get to the Conference to be held in the States immediately. To do so they rode all night—35 miles. “To our great joy we found Father Asbury better”—“he had sent around and got a congregation to whom he preached in the chapel. He also met the Society and baptized two children. We were in Canada just a fortnight. The Bishop was treated everywhere as the angel of the churches. The Bishop preached six times in Canada, besides numerous lectures which he delivered to societies.” The Bishop and Mr. Bœhm set out on the Monday for Sackett’s Harbour, in a small sail boat. There was a heavy storm, and they were nearly wrecked. On the water all night without a cabin. Spent a fearful night, and reached Sackett’s Harbour the next afternoon.