Chapter XXXI · a.

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Singer—​Preaching in the Market-place—​Their treatment—​In office—​His circuit—​1000 miles—​What he received—​Elder—​Superseded—​Probable cause—​A British subject—​During the war of 1812—​President of Conference—​“High-minded”—​Useful—​Acceptable to the people—​Desired independence by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 296to 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 297which 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 298swallow 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 299memorial 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 300take 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, 301and 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 302carriage, 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, 303of 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.