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.