The Project Gutenberg EBook of The Story of My Life, by Egerton Ryerson This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Story of My Life Being Reminiscences of Sixty Years' Public Service in Canada Author: Egerton Ryerson Editor: J. George Hodgins Release Date: February 12, 2008 [EBook #24586] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE STORY OF MY LIFE *** Produced by Stacy Brown, Jason Isbell and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/Canadian Libraries) [Illustration] "THE STORY OF MY LIFE." BY THE LATE REV. EGERTON RYERSON, D.D., LLD., (Being Reminiscences of Sixty Years' Public Service in Canada.) PREPARED UNDER THE SUPERVISION OF HIS LITERARY TRUSTEES: THE REV. S.S. NELLES, D.D., LL.D., THE REV. JOHN POTTS. D.D., AND J. GEORGE HODGINS, ESQ., LL.D. EDITED BY J. GEORGE HODGINS, Esq., LL.D. "His life was gentle; and the elements So mix't in him, that Nature might stand up, And say to all the world, This was a Man!" --Shakespeare. _Julius Caesar_, Act v., sc. 5. Justum et tenacem propositi virum Non civium ardor prava jubentium, Non vultus instantis tyranni Mente quatit solida-- --Horace. _Odes_, iii. 3. WITH PORTRAIT AND ENGRAVINGS. TORONTO: WILLIAM BRIGGS, 78 and 80 KING STREET EAST. 1884. Entered, according to the Act of the Parliament of Canada, in the year one thousand eight hundred and eighty-three, by Mary Ryerson and Charles Egerton Ryerson, in the Office of the Minister of Agriculture, Ottawa. CONTENTS. Page Preface ix Estimate of Rev. Dr. Ryerson's Character and Labours 17 CHAPTER I.--1803-1825. Sketch of Early Life 23 CHAPTER II.--1824-1825. Extracts from Dr. Ryerson's Diary of 1824 and 1825 32 CHAPTER III.--1825-1826. First Year of Ministry and First Controversy 47 CHAPTER IV.--1826-1827. Missionary to the River Credit Indians 58 CHAPTER V.--1826-1827. Diary of Labours among Indians 64 CHAPTER VI.--1827-1828. Labours and Trials.--Civil Rights Controversy 80 CHAPTER VII.--1828-1829. Ryanite Schism.--M. E. Church of Canada organized 87 CHAPTER VIII.--1829-1832. Establishment of the _Christian Guardian_.--Church Claims resisted 93 CHAPTER IX.--1831-1832. Methodist Affairs in Upper Canada.--Proposed Union with the British Conference 107 CHAPTER X.--1833. Union between the British and Canadian Conferences 114 CHAPTER XI.--1833-1834. "Impressions of England" and their effects 121 CHAPTER XII.--1834. Events following the Union.--Division and Strife 141 CHAPTER XIII.--1834-1835. Second Retirement from the _Guardian_ Editorship 144 CHAPTER XIV.--1835-1836. Second Mission to England.--Upper Canada Academy 152 CHAPTER XV.--1835-1836. The "Grievance" Report; Its Object and Failure 155 CHAPTER XVI.--1836-1837. Dr. Ryerson's Diary of his Second Mission to England 158 CHAPTER XVII.--1836. Publication of the Hume and Roebuck Letters 167 CHAPTER XVIII.--1836-1837. Important Events transpiring in England 170 CHAPTER XIX.--1837-1839. Return to Canada.--The Chapel Property Cases 172 CHAPTER XX.--1837. The Coming Crisis.--Rebellion of 1837 175 CHAPTER XXI.--1837-1838. Sir F. B. Head and the Upper Canada Academy 179 CHAPTER XXII.--1838. Victims of the Rebellion.--State of the Country 182 CHAPTER XXIII.--1795-1861. Sketch of Mr. William Lyon Mackenzie 185 CHAPTER XXIV.--1838. Defence of the Hon. Marshall Spring Bidwell 188 CHAPTER XXV.--1838. Return to the Editorship of the _Guardian_ 199 CHAPTER XXVI.--1838-1840. Enemies and Friends Within and Without 205 CHAPTER XXVII.--1778-1867. The Honourable and Right Reverend Bishop Strachan 213 CHAPTER XXVIII.--1791-1836. The Clergy Reserves and Rectories Questions 218 CHAPTER XXIX.--1838. The Clergy Reserve Controversy Renewed 225 CHAPTER XXX.--1838-1839. The Ruling Party and the Reserves.--"Divide et Impera" 236 CHAPTER XXXI.--1839. Strategy in the Clergy Reserve Controversy 245 CHAPTER XXXII.--1839. Sir G. Arthur's Partizanship.--State of the Province 250 CHAPTER XXXIII.--1838-1840. The New Era.--Lord Durham and Lord Sydenham 257 CHAPTER XXXIV.--1840. Proposal to leave Canada.--Dr. Ryerson's Visit to England 269 CHAPTER XXXV.--1840-1841. Last Pastoral Charge.--Lord Sydenham's Death 282 CHAPTER XXXVI.--1841. Dr. Ryerson's Attitude toward the Church of England 291 CHAPTER XXXVII.--1841-1842. Victoria College.--Hon. W. H. Draper.--Sir Charles Bagot 301 CHAPTER XXXVIII.--1843. Episode in the case of Hon. Marshall S. Bidwell 308 CHAPTER XXXIX.--1844. Events preceding the Defence of Lord Metcalfe 312 CHAPTER XL.--1844. Preliminary Correspondence on the Metcalfe Crisis 319 CHAPTER XLI.--1844. Sir Charles Metcalfe Defended against his Councillors 328 CHAPTER XLII.--1844-1845. After the Contest.--Reaction and Reconstruction 337 CHAPTER XLIII.--1841-1844. Dr. Ryerson appointed Superintendent of Education 342 CHAPTER XLIV.--1844-1846. Dr. Ryerson's First Educational Tour in Europe 352 CHAPTER XLV.--1844-1857. Episode in Dr. Ryerson's European Travels.--Pope Pius IX 365 CHAPTER XLVI.--1844-1876. Ontario School System.--Retirement of Dr. Ryerson 368 CHAPTER XLVII.--1845-1846. Illness and Final Retirement of Lord Metcalfe 375 CHAPTER XLVIII.--1843-1844. Clergy Reserve Question Re-Opened.--Disappointments 378 CHAPTER XLIX.--1846-1848. Re-Union of the British and Canadian Conferences 383 CHAPTER L.--1846-1853. Miscellaneous Events and Incidents of 1846-1853 410 CHAPTER LI.--1849. The Bible in the Ontario Public Schools 423 CHAPTER LII.--1850-1853. The Clergy Reserve Question Transferred to Canada 433 CHAPTER LIII.--1851. Personal Episode in the Clergy Reserve Question 454 CHAPTER LIV.--1854-1855. Resignation on the Class-Meeting Question.--Discussion 470 CHAPTER LV.--1855. Dr. Ryerson resumes his Position in the Conference 491 CHAPTER LVI.--1855-1856. Personal Episode in the Class-Meeting Discussion 499 CHAPTER LVII.--1855-1856. Dr. Ryerson's Third Educational Tour in Europe 514 CHAPTER LVIII.--1859-1862. Denominational Colleges and the University Controversy 518 CHAPTER LIX.--1861-1866. Personal Incidents.--Dr. Ryerson's Visits to Norfolk County 534 CHAPTER LX.--1867. Last Educational Visit to Europe.--Rev. Dr. Punshon 539 CHAPTER LXI.--1867. Dr. Ryerson's Address on the New Dominion of Canada 547 CHAPTER LXII.--1868-1869. Correspondence with Hon. Geo. Brown--Dr. Punshon 554 CHAPTER LXIII.--1870-1875. Miscellaneous Closing Events and Correspondence 559 CHAPTER LXIV.--1875-1876. Correspondence with Rev. J. Ryerson, Dr. Punshon, etc. 573 CHAPTER LXV.--1877-1882. Closing Years of Dr. Ryerson's Life Labours 585 CHAPTER LXVI.--1882. The Funeral Ceremonies 593 Tributes to Dr. Ryerson's Memory and Estimates of his Character and Work 598 LIST OF ILLUSTRATIONS. Page Portrait of Rev. Dr. Ryerson Frontispiece Indian Village at River Credit, in 1837 59 John Jones' House at the Credit, where Dr. Ryerson Resided 65 Old Credit Mission, 1837 73 Old Adelaide Street Methodist Church 283 Victoria College, Cobourg 302 Ontario Educational Department and Normal School 421, 422 Educational Exhibit at Philadelphia 584, 585 Metropolitan Church 564 Dr. Ryerson's Residence in Toronto 587 PREFATORY NOTE. Twelve months ago, I began to collect the necessary material for the completion of "The Story of My Life," which my venerated and beloved friend, Dr. Ryerson, had only left in partial outline. These materials, in the shape of letters, papers, and documents, were fortunately most abundant. The difficulty that I experienced was to select from such a miscellaneous collection a sufficient quantity of suitable matter, which I could afterwards arrange and group into appropriate chapters. This was not easily done, so as to form a connected record of the life and labours of a singularly gifted man, whose name was intimately connected with every public question which was discussed, and every prominent event which took place in Upper Canada from 1825 to 1875-78. Public men of the present day looked upon Dr. Ryerson practically as one of their own contemporaries--noted for his zeal and energy in the successful management of a great Public Department, and as the founder of a system of Popular Education which, in his hands, became the pride and glory of Canadians, and was to those beyond the Dominion, an ideal system--the leading features of which they would gladly see incorporated in their own. In this estimate of Dr. Ryerson's labours they were quite correct. And in their appreciation of the statesmanlike qualities of mind, which devised and developed such a system in the midst of difficulties which would have appalled less resolute hearts, they were equally correct. But, after all, how immeasurably does this partial view of his character and labours fall short of a true estimate of that character and of those labours! As a matter of fact, Dr. Ryerson's great struggle for the civil and religious freedom which we now enjoy, was almost over when he assumed the position of Chief Director of our Educational System. No one can read the record of his labours from 1825 to 1845, as detailed in the following pages, without being impressed with the fact that, had he done no more for his native country than that which is therein recorded, he would have accomplished a great work, and have earned the gratitude of his fellow-countrymen. It was my good fortune to enjoy Dr. Ryerson's warm, personal friendship since 1841. It has also been my distinguished privilege to be associated with him in the accomplishment of his great educational work since 1844. I have been able, therefore, to turn my own personal knowledge of most of the events outlined in this volume to account in its preparation. In regard to what transpired before 1841, I have frequently heard many narratives in varied forms from Dr. Ryerson's lips. My own intimate relations with Dr. Ryerson, and the character of our close personal friendship are sufficiently indicated in his private letters to me, published in various parts of the book, but especially in Chapter liii. And yet they fail to convey the depth and sincerity of his personal attachment, and the feeling of entire trust and confidence which existed between us. I am glad to say that I was not alone in this respect. Dr. Ryerson had the faculty, so rare in official life, of attaching his assistants and subordinates of every grade to himself personally. He always had a pleasant word for them, and made them feel that their interests were safe in his hands. They therefore respected and trusted him fully, and he never failed to acknowledge their fidelity and devotion in the public service. I had, for some time before he ceased to be the Head of the Education Department, looked forward with pain and anxiety to that inevitable event. Pain, that he and I were at length to be separated in the carrying forward of the great work of our lives, in which it had been my pride and pleasure to be his principal assistant. Anxiety at what, from my knowledge of him, I feared would be the effect of release from the work on fully accomplishing which he had so earnestly set his heart. Nor were my fears groundless. To a man of his application and ardent temperament, the feeling that his work was done sensibly affected him. He lost a good deal of his elasticity, and during the last few years of his life, very perceptibly failed. The day on which he took official leave of the Department was indeed a memorable one. As he bade farewell to each of his assistants in the office, he and they were deeply moved. He could not, however, bring himself to utter a word to me at our official parting, but as soon as he reached home he wrote to me the following tender and loving note:-- 171 Victoria Street, Toronto, Monday Evening, February 21st, 1876. My Dear Hodgins,--I felt too deeply to-day when parting with you in the Office to be able to say a word. I was quite overcome with the thought of severing our official connection, which has existed between us for thirty-two years, during the whole of which time, without interruption, we have laboured as one mind and heart in two bodies, and I believe with a single eye to promote the best interests of our country, irrespective of religious sect or political party--to devise, develop, and mature a system of instruction which embraces and provides for every child in the land a good education; good teachers to teach; good inspectors to oversee the Schools; good maps, globes, and text-books; good books to read; and every provision whereby Municipal Councils and Trustees can provide suitable accommodation, teachers, and facilities for imparting education and knowledge to the rising generation of the land. While I devoted the year 1845 to visiting educating countries and investigating their system of instruction, in order to devise one for our country, you devoted the same time in Dublin in mastering, under the special auspices of the Board of Education there, the several different branches of their Education Office, in administering the system of National Education in Ireland, so that in the details of our Education Office here, as well as in our general school system, we have been enabled to build up the most extensive establishment in the country, leaving nothing, as far as I know, to be devised in the completeness of its arrangements, and in the good character and efficiency of its officers. Whatever credit or satisfaction may attach to the accomplishment of this work, I feel that you are entitled to share equally with myself. Could I have believed that I might have been of any service to you, or to others with whom I have laboured so cordially, or that I could have advanced the school system, I would not have voluntarily retired from office. But all circumstances considered, and entering within a few days upon my 74th year, I have felt that this was the time for me to commit to other hands the reins of the government of the public school system, and labour during the last hours of my day and life, in a more retired sphere. But my heart is, and ever will be, with you in its sympathies and prayers, and neither you nor yours will more truly rejoice in your success and happiness, than Your old life-long Friend And Fellow-labourer, E. Ryerson. Dr. Ryerson was confessedly a man of great intellectual resources. Those who read what he has written on the question--perilous to any writer in the early days of the history of this Province--of equal civil and religious rights for the people of Upper Canada, will be impressed with the fact that he had thoroughly mastered the great principles of civil and religious liberty, and expounded them not only with courage, but with clearness and force. His papers on the clergy reserve question, and the rights of the Canadian Parliament in the matter, were statesmanlike and exhaustive. His exposition of a proposed system of education for his native country was both philosophical and eminently practical. As a Christian Minister, he was possessed of rare gifts, both in the pulpit and on the platform; while his warm sympathies and his deep religious experience, made him not only a "son of consolation," but a beloved and welcome visitor in the homes of the sorrowing and the afflicted. Among his brethren he exercised great personal influence; and in the counsels of the Conference he occupied a trusted and foremost place. Thus we see that Dr. Ryerson's character was a many-sided one; while his talents were remarkably versatile. He was an able writer on public affairs; a noted Wesleyan Minister, and a successful and skilful leader among his brethren. But his fame in the future will mainly rest upon the fact that he was a distinguished Canadian Educationist, and the Founder of a great system of Public Education for Upper Canada. What makes this widely conceded excellence in his case the more marked, was the fact that the soil on which he had to labour was unprepared, and the social condition of the country was unpropitious. English ideas of schools for the poor, supported by subscriptions and voluntary offerings, prevailed in Upper Canada; free schools were unknown; the very principle on which they rest--that is, that the rateable property of the country is responsible for the education of the youth of the land--was denounced as communistic, and an invasion of the rights of property; while "compulsory education"--the proper and necessary complement of free schools--was equally denounced as the essence of "Prussian despotism," and an impertinent and unjustifiable interference with "the rights of British subjects." It was a reasonable boast at the time that only systems of popular education, based upon the principle of free schools, were possible in the republican American States, where the wide diffusion of education was regarded as a prime necessity for the stability and success of republican institutions, and, therefore, was fostered with unceasing care. It was the theme on which the popular orator loved to dilate to a people on whose sympathies with the subject he could always confidently reckon. The practical mind of Dr. Ryerson, however, at once saw that the American idea of free schools was the true one. He moreover perceived that by giving his countrymen facilities for freely discussing the question among the ratepayers once a year, they would educate themselves into the idea, without any interference from the State. These facilities were provided in 1850; and for twenty-one years the question of free-schools _versus_ rate-bill schools (lees, &c.) was discussed every January in from 3,000 to 5,000 school sections, until free schools became voluntarily the rule, and rate-bill schools the exception. In 1871, by common consent, the free school principle was incorporated into our school system by the Legislature, and has ever since been the universal practice. In the adoption of this principle, and in the successful administration of the Education Department, Dr. Ryerson at length demonstrated that a popular (or, as it had been held in the United States, the democratic) system of public schools was admirably adapted to our monarchical institutions. In point of fact, leading American educationists have often pointed out that the Canadian system of public education was more efficient in all of its details and more practically successful in its results, than was the ordinary American school system in any one of the States of the Union. Thus it is that the fame of Dr. Ryerson as a successful founder of our educational system, rests upon a solid basis. What has been done by him will not be undone; and the ground gone over by him will not require to be traversed again. In the "Story of My Life," not much has been said upon the subject with which Dr. Ryerson's name has been most associated. It was distinctively the period of his public life, and its record will be found in the official literature of his Department. The personal reminiscences left by him are scanty, and of themselves would present an utterly inadequate picture of his educational work. Such a history may one day be written as would do it justice, but I feel that in such a work as the present it is better not to attempt a task, the proper performance of which would make demands upon the space and time at my disposal that could not be easily met. There was one _role_ in which Dr. Ryerson pre-eminently excelled--that of a controversialist. There was nothing spasmodic in his method of controversy, although there might be in the times and occasions of his indulging in it. He was a well-read man and an accurate thinker. His habit, when he meditated a descent upon a foe, was to thoroughly master the subject in dispute; to collect and arrange his materials, and then calmly and deliberately study the whole subject--especially the weak points in his adversary's case, and the strong points of his own. His habits of study in early life contributed to his after success in this matter. He was an indefatigable student; and so thoroughly did he in early life ground himself in English subjects--grammar, logic, rhetoric--and the classics, and that, too, under the most adverse circumstances, that, in his subsequent active career as a writer and controversialist, he evinced a power and readiness with his tongue and pen, that often astonished those who were unacquainted with the laborious thoroughness of his previous mental preparation. It was marvellous with what wonderful effect he used the material at hand. Like a skilful general defending a position--and his study was always to act on the defensive--he masked his batteries, and was careful not to exhaust his ammunition in the first encounter. He never offered battle without having a sufficient force in reserve to overwhelm his opponent. He never exposed a weak point, nor espoused a worthless cause. He always fought for great principles, which to him were sacred, and he defended them to the utmost of his ability, when they were attacked. In such cases, Dr. Ryerson was careful not to rush into print until he had fully mastered the subject in dispute. This statement may be questioned, and apparent examples to the contrary adduced; but the writer knows better, for he knows the facts. In most cases Dr. Ryerson scented the battle from afar. Many a skirmish was improvised, and many a battle was privately fought out before the Chief advanced to repel an attack, or to fire the first shot in defence of his position. A word as to the character of this work. It may be objected that I have dealt largely with subjects of no practical interest now--with dead issues, and with controversies for great principles, which, although important, acrimonious, and spirited at the time, have long since lost their interest. Let such critics reflect that the "Story" of such a "Life" as that of Dr. Ryerson cannot be told without a statement of the toils and difficulties which he encountered, and the triumphs which he achieved? For this reason I have written as I have done, recounting them as briefly as the subjects would permit. * * * * * In the preparation of this work I am indebted to the co-operation of my co-trustees the Rev. Dr. Potts and Rev. Dr. Nelles, whose long and intimate acquaintance with Dr. Ryerson (quite apart from their acknowledged ability) rendered their counsels of great value. * * * * * And now my filial task is done,--imperfectly, very imperfectly I admit. While engaged in the latter part of the work a deep dark shadow fell--suddenly fell--upon my peaceful, happy home. This great sorrow has almost paralyzed my energies, and has rendered it very difficult for me to concentrate my thoughts on the loving task which twelve months ago I had so cheerfully begun. Under these circumstances, I can but crave the indulgence of the readers of these memorial pages of my revered and honoured Friend, the Rev. Dr. Ryerson--the foremost Canadian of his time. Toronto, 17th May, 1883. * * * * * On the accompanying page, I give a _fac-simile_ of the well-known hand-writing of Dr. Ryerson, one of the many notes which I received from him. [Transcriber's Note: This is a transcription of a handwritten letter.] Portland Monday Morning Aug 3 1863 My dear Hodgins, Your letter to the Provincial Secretary is as good as could be--better than I could write. I have written this evening the accompanying draft of circular such as you suggested. You can alter, add to, or abridge it as you shall think best, before printing & sending it out. I remain, as ever, Yours most affectionately E Ryerson ESTIMATE OF THE REV. DR. RYERSON'S CHARACTER AND LABOURS. By the Rev. William Ormiston, D.D., LL.D. New York, Oct. 6th, 1882. My Dear Dr. Hodgins,--It affords me the sincerest pleasure, tinged with sadness, to record, at your request, the strong feelings of devoted personal affection which I long cherished for our mutual _father_ and friend, Rev. Dr. Ryerson; and the high estimate, which, during an intimacy of nearly forty years, I had been led to form of his lofty intellectual endowments, his great moral worth, and his pervading spiritual power. He was very dear to me while he lived, and now his memory is to me a precious, peculiar treasure. In the autumn of 1843, I went to Victoria College, doubting much whether I was prepared to matriculate as a freshman. Though my attainments in some of the subjects prescribed for examination were far in advance of the requirements, in other subjects, I knew I was sadly deficient. On the evening of my arrival, while my mind was burdened with the importance of the step I had taken, and by no means free from anxiety about the issue, Dr. Ryerson, at that time Principal of the College, visited me in my room. I shall never forget that interview. He took me by the hand; and few men could express as much by a mere hand-shake as he. It was a welcome, an encouragement, an inspiration, and an earnest of future fellowship and friendship. It lessened the timid awe I naturally felt towards one in such an elevated position,--I had never before seen a Principal of a College,--it dissipated all boyish awkwardness, and awakened filial confidence. He spoke of Scotland, my native land, and of her noble sons, distinguished in every branch of philosophy and literature; specially of the number, the diligence, the frugality, self-denial, and success of her college students. In this way, he soon led me to tell him of my parentage, past life and efforts, present hopes and aspirations. His manner was so gracious and paternal--his sympathy so quick and genuine--his counsel so ready and cheering--his assurances so grateful and inspiriting, that not only was my heart _his_ from that hour, but my future career seemed brighter and more certain than it had ever appeared before. Many times in after years, have I been instructed, and guided, and delighted with his conversation, always replete with interest and information; but that first interview I can never forget: it is as fresh and clear to me to-day as it was on the morning after it took place. It has exerted a profound, enduring, moulding influence on my whole life. For what, under God, I am, and have been enabled to achieve, I owe more to that noble, unselfish, kind-hearted man than to any one else. Dr. Ryerson was, at that time, in the prime of a magnificent manhood. His well-developed, finely-proportioned, firmly-knit frame; his broad, lofty brow; his keen, penetrating eye, and his genial, benignant face, all proclaimed him every inch a man. His mental powers vigorous and well-disciplined, his attainments in literature varied and extensive, his experience extended and diversified, his fame as a preacher of great pathos and power widely-spread, his claims as a doughty, dauntless champion of the rights of the people to civil and religious liberty generally acknowledged, his powers of expression marvellous in readiness, richness, and beauty, his manners affable and winning, his presence magnetic and impressive,--he stood in the eye of the youthful, ardent, aspiring student, a tower of strength, a centre of healthy, helpful influences--a man to be admired and honoured, loved and feared, imitated and followed. And I may add that frequent intercourse for nearly forty years, and close official relations for more than ten, only deepened and confirmed the impressions first made. A more familiar acquaintance with his domestic, social, and religious life, a more thorough knowledge of his mind and heart, constantly increased my appreciation of his worth, my esteem for his character, and my affection for his person. Not a few misunderstood, undervalued, or misrepresented his public conduct, but it will be found that those who knew him best, loved him most, and that many who were constrained to differ from him, in his management of public affairs, did full justice to the purity and generosity of his motives, to the nobility, loftiness, and ultimate success of his aims, and to the disinterestedness and value of his varied and manifold labours for the country, and for the Church of Christ. As a _teacher_, he was earnest and efficient, eloquent and inspiring, but he expected and exacted rather too much work from the average student. His own ready and affluent mind sympathized keenly with the apt, bright scholar, to whom his praise was warmly given, but he scarcely made sufficient allowance for the dullness or lack of previous preparation which failed to keep pace with him in his long and rapid strides; hence his censures were occasionally severe. His methods of examination furnished the very best kind of mental discipline, fitted alike to cultivate the memory and to strengthen the judgment. All the students revered him, but the best of the class appreciated him most. His counsels were faithful and judicious; his admonitions paternal and discriminating; his rebukes seldom administered, but scathingly severe. No student ever left his presence, without resolving to do better, to aim higher, and to win his approval. His acceptance of the office of Chief Superintendent of Education, while offering to him the sphere of his life's work, and giving to the country the very service it needed--_the man for the place_--was a severe trial to the still struggling College, and a bitter disappointment to some young, ambitious hearts. Into this new arena he entered with a resolute determination to succeed, and he spared no pains, effort, or sacrifice to fit himself thoroughly for the onerous duties of the office to which he had been appointed. Of its nature, importance, and far-reaching results, he had a distinct, vivid perception, and clearly realized and fully felt the responsibilities it imposed. He steadfastly prosecuted his work with a firm, inflexible will, unrelaxing tenacity of purpose, an amazing fertility of expedient, an exhaustless amount of information, a most wonderful skill in adaptation, a matchless ability in unfolding and vindicating his plans, a rare adroitness in meeting and removing difficulties--great moderation in success, and indomitable perseverance under discouragement, calm patience when misapprehended, unflinching courage when opposed,--until he achieved the consummation of his wishes, the establishment of a system of public education second to none in its efficiency and adaptation to the condition and circumstances of the people. The system is a noble monument to the singleness of purpose, the unwavering devotion, the tireless energy, the eminent ability, and the administrative powers of Dr. Ryerson, and it will render his name a familiar word for many generations in Canadian schools and homes; and place him high in the list of the great men of other lands, distinguished in the same field of labour. His entire administration of the Department of Public Instruction was patient and prudent, vigorous and vigilant, sagacious and successful. He repeatedly visited Europe, not for mere recreation or personal advantage, but for the advancement of the interests of religion and education in the Province. During these tours, there were opened to him the most extended fields of observation and enquiry, from which he gathered ample stores of information which he speedily rendered available for the perfecting, as far as practicable, the entire system of Public Instruction. A prominent figure in Canadian history for three score years, actively and ceaselessly engaged in almost every department of patriotic and philanthropic, Christian and literary, enterprise, Dr. Ryerson was a strong tower in support or defence of every good cause, and no such cause failed to secure the powerful aid of his advocacy by voice and pen. His was truly a catholic and charitable spirit. Nothing human was alien to him. A friend of all good men, he enjoyed the confidence and esteem of all, even of those whose opinions or policy on public questions he felt constrained to refute or oppose. He commanded the respect, and secured the friendship of men of every rank, and creed, and party. None could better appreciate his ability and magnanimity than those who encountered him as an opponent, or were compelled to acknowledge him as victor. His convictions were strong, his principles firm, his purposes resolute, and he could, and did maintain them, with chivalrous daring, against any and every assault. In the heat of controversy, while repelling unworthy insinuations, his indignation was sometimes roused, and his language not unfrequently was fervid, and forcible, and scathingly severe, but seldom, if ever, personally rancorous or bitter. When violently or vilely assailed his sensitive nature keenly felt the wound, but though he earned many a scar, he bore no malice. _His intellectual powers_, of a high order, admirably balanced, and invigorated by long and severe discipline, found their expression in word and work, by pulpit, press, and platform, in the achievements of self-denying, indefatigable industry, and in wise and lofty statesmanship. _His moral nature_ was elevated and pure. He was generous, sympathetic, benevolent, faithful, trusting, and trustworthy. He rejoiced sincerely in the weal, and deeply felt the woes of others, and his ready hand obeyed the dictates of his loving, liberal heart. _His religious life_ was marked by humility, consistency, and cheerfulness. The simplicity of his faith in advanced life was childlike, and sublime. His trust in God never faltered, and, at the end of his course, his hopes of eternal life, through Jesus Christ our Lord, were radiant and triumphant. Dr. Ryerson was truly a great man, endowed with grand qualities of mind and heart, which he consecrated to high and holy aims; and though, in early life, and in his public career, beset with many difficulties, he heroically achieved for himself, among his own people, a most enviable renown. His work and his worth universally appreciated, his influence widely acknowledged, his services highly valued, his name a household word throughout the Dominion, and his memory a legacy and an inspiration to future generations. And while Canada owes more to him than any other of her sons, his fame is not confined to the land of his birth, which he loved so well, and served so faithfully, but in Britain and in the United States of America his name is well known, and is classed with their own deserving worthies. Whatever judgment may be formed of some parts of his eventful and distinguished career as a public man, there can be but one opinion as to the eminent and valuable services he has rendered to his country, as a laborious, celebrated pioneer preacher, an able ecclesiastical leader, a valiant and veteran advocate of civil and religious liberty--as the founder and administrator of a system of public education second to that of no other land--as the President and life-long patron of Victoria University, _whose oldest living alumnus_ will hold his memory dear to life's close, when severed friends will be reunited; and whose successive classes will revere as the first President and firm friend of their Alma Mater, as the promoter of popular education, the ally of all teachers, and an example to all young men. I lay this simple wreath on the memorial of one, whom I found able and helpful as _a teacher_ in my youth--wise and prudent as _an adviser_ in after life--generous and considerate as _a superior officer_--tender and true as a _friend_. He loved me, and was beloved by me. He doubtless had his faults, but I cannot recall them; and very few, I venture to think, will ever seek to mention them. The green turf which rests on his grave covers them. His memory will live as one of the purest, kindest, best of men. A patriot, a scholar, a Christian--the servant of God, the friend of man. "Amicum perdere est damnorum maximum." Yours, very faithfully, in bonds of truest friendship, W. Ormiston. To J. George Hodgins, Esq., LL.D., Toronto THE STORY OF MY LIFE. CHAPTER I. 1803-1825. Sketch of Early Life. I have several times been importuned to furnish a sketch of my life for books of biography of public men, published both in Canada and the United States; but I have uniformly declined, assigning as a reason a wish to have nothing of the kind published during my lifetime. Finding, however, that some circumstances connected with my early history have been misapprehended and misrepresented by adversaries, and that my friends are anxious that I should furnish some information on the subject, and being now in the seventieth year of my age, I sit down in this my Long Point Island Cottage, retired from the busy world, to give some account of my early life, on this blessed Sabbath day, indebted to the God of the Sabbath for all that I am,--morally, intellectually, and as a public man, as well as for all my hopes of a future life. I was born on the 24th of March, 1803, in the Township of Charlotteville, near the Village of Vittoria, in the then London District, now the County of Norfolk. My Father had been an officer in the British Army during the American Revolution, being a volunteer in the Prince of Wales' Regiment of New Jersey, of which place he was a native. His forefathers were from Holland, and his more remote ancestors were from Denmark. At the close of the American Revolutionary War, he, with many others of the same class, went to New Brunswick, where he married my Mother, whose maiden name was Stickney, a descendant of one of the early Massachusetts Puritan settlers. Near the close of the last century my Father, with his family, followed an elder brother to Canada,[1] where he drew some 2,500 acres of land from the Government, for his services in the army, besides his pension. My Father settled on 600 acres of land lying about half-way between the present Village of Vittoria and Port Ryerse, where my uncle Samuel settled, and where he built the first mill in the County of Norfolk. On the organization of the London District in 1800, for legal purposes, my uncle was the Lieutenant of the County, issuing commissions in his own name to militia officers; he was also Chairman of the Quarter Sessions. My Father was appointed High Sheriff in 1800, but held the office only six years, when he resigned it in behalf of the late Colonel John Bostwick (then a surveyor), who subsequently married my eldest sister, and who owned what is now Port Stanley, and was at one time a Member of Parliament for the County of Middlesex. My Father devoted himself exclusively to agriculture, and I learned to do all kinds of farm-work. The district grammar-school was then kept within half-a-mile of my Father's residence, by Mr. James Mitchell (afterwards Judge Mitchell), an excellent classical scholar; he came from Scotland with the late Rt. Rev. Dr. Strachan, first Bishop of Toronto. Mr. Mitchell married my youngest sister. He treated me with much kindness. When I recited to him my lessons in English grammar he often said that he had never studied the English grammar himself, that he wrote and spoke English by the Latin grammar. At the age of fourteen I had the opportunity of attending a course of instruction in the English language given by two professors, the one an Englishman, and the other an American, who taught nothing but English grammar. They professed in one course of instruction, by lectures, to enable a diligent pupil to parse any sentence in the English language. I was sent to attend these lectures, the only boarding abroad for school instruction I ever enjoyed. My previous knowledge of the _letter_ of the grammar was of great service to me, and gave me an advantage over other pupils, so that before the end of the course I was generally called up to give visitors an illustration of the success of the system, which was certainly the most effective I have ever since witnessed, having charts, etc., to illustrate the agreement and government of words. This whole course of instruction by two able men, who did nothing but teach grammar from one week's end to another had to me all the attraction of a charm and a new discovery. It gratified both curiosity and ambition, and I pursued it with absorbing interest, until I had gone through Murray's two volumes of "Expositions and Exercises," Lord Kames' "Elements of Criticism," and Blair's "Lectures on Rhetoric," of which I still have the notes which I then made. The same professors obtained sufficient encouragement to give a second course of instruction and lectures at Vittoria, and one of them becoming ill, the other solicited my Father to allow me to assist him, as it would be useful to me, while it would enable him to fulfil his engagements. Thus, before I was sixteen, I was inducted as a teacher, by lecturing on my native language. This course of instruction, and exercises in English, have proved of the greatest advantage to me, not less in enabling me to study foreign languages than in using my own. But that to which I am principally indebted for any studious habits, mental energy, or even capacity or decision of character, is religious instruction, poured into my mind in my childhood by a Mother's counsels, and infused into my heart by a Mother's prayers and tears. When very small, under six years of age, having done something naughty, my Mother took me into her bedroom, told me how bad and wicked what I had done was, and what pain it caused her, kneeled down, clasped me to her bosom, and prayed for me. Her tears, falling upon my head, seemed to penetrate to my very heart. This was my first religious impression, and was never effaced. Though thoughtless, and full of playful mischief, I never afterwards knowingly grieved my Mother, or gave her other than respectful and kind words. At the close of the American War, in 1815, when I was twelve years of age, my three elder brothers, George, William, and John, became deeply religious, and I imbibed the same spirit. My consciousness of guilt and sinfulness was humbling, oppressive, and distressing; and my experience of relief, after lengthened fastings, watchings, and prayers, was clear, refreshing, and joyous. In the end I simply trusted in Christ, and looked to Him for a present salvation; and, as I looked up in my bed, the light appeared to my mind, and, as I thought, to my bodily eye also, in the form of One, white-robed, who approached the bedside with a smile, and with more of the expression of the countenance of Titian's Christ than of any person whom I have ever seen. I turned, rose to my knees, bowed my head, and covered my face, rejoiced with trembling, saying to a brother who was lying beside me, that the Saviour was now near us. The change within was more marked than anything without and, perhaps, the inward change may have suggested what appeared an outward manifestation. I henceforth had new views, new feelings, new joys, and new strength. I truly delighted in the law of the Lord, after the inward man, and-- "Jesus, all the day long, was my joy and my song." From that time I became a diligent student, and new quickness and strength seemed to be imparted to my understanding and memory. While working on the farm I did more than ordinary day's work, that it might show how industrious, instead of lazy, as some said, religion made a person. I studied between three and six o'clock in the morning, carried a book in my pocket during the day to improve odd moments by reading or learning, and then reviewed my studies of the day aloud while walking out in the evening. To the Methodist way of religion my Father was, at that time, extremely opposed, and refused me every facility for acquiring knowledge while I continued to go amongst them. I did not, however, formally join them, in order to avoid his extreme displeasure. A kind friend offered to give me any book that I would commit to memory, and submit to his examination of the same. In this way I obtained my first Latin grammar, "Watts on the Mind," and "Watts' Logic." My eldest brother, George, after the war, went to Union College, U.S., where he finished his collegiate studies. He was a fellow-student with the late Dr. Wayland, and afterwards succeeded my brother-in-law as Master of the London District Grammar School. His counsels, examinations, and ever kind assistance were a great encouragement and of immense service to me; and though he and I have since differed in religious opinions, no other than most affectionate brotherly feeling has ever existed between us to this day.[2] When I had attained the age of eighteen, the Methodist minister in charge of the circuit which embraced our neighbourhood, thought it not compatible with the rules of the Church to allow, as had been done for several years, the privileges of a member without my becoming one. I then gave in my name for membership. Information of this was soon communicated to my Father, who, in the course of a few days, said to me: "Egerton, I understand you have joined the Methodists; you must either leave them or leave my house." He said no more, and I well knew that the decree was final; but I had formed my decision in view of all possible consequences, and I had the aid of a Mother's prayers, and a Mother's tenderness, and a conscious Divine strength according to my need. The next day I left home and became usher in the London District Grammar School, applying myself to my new work with much diligence and earnestness, so that I soon succeeded in gaining the good-will of parents and pupils, and they were quite satisfied with my services,--leaving the head master to his favourite pursuits of gardening and building! During two years I was thus teacher and student, advancing considerably in classical studies. I took great delight in "Locke on the Human Understanding," Paley's "Moral and Political Philosophy," and "Blackstone's Commentaries," especially the sections of the latter on the Prerogatives of the Crown, the Rights of the Subject, and the Province of Parliament. As my Father complained that the Methodists had robbed him of his son, and of the fruits of that son's labours, I wished to remove that ground of complaint as far as possible by hiring an English farm-labourer, then just arrived in Canada, in my place, and paid him out of the proceeds of my own labour for two years. But although the farmer was the best hired man my Father had ever had, the result of his farm-productions during these two years did not equal those of the two years that I had been the chief labourer on the farm, and my Father came to me one day uttering the single sentence, "Egerton, you must come home," and then walked away. My first promptings would have led me to say, "Father, you have expelled me from your house for being a Methodist; I am so still. I have employed a man for you in my place for two years, during which time I have been a student and a teacher, and unaccustomed to work on a farm, I cannot now resume it." But I had left home for the honour of religion, and I thought the honour of religion would be promoted by my returning home, and showing still that the religion so much spoken against would enable me to leave the school for the plough and the harvest-field, as it had enabled me to leave home without knowing at the moment whether I should be a teacher or a farm-labourer. I relinquished my engagement as teacher within a few days, engaging again on the farm with such determination and purpose that I ploughed every acre of ground for the season, cradled every stalk of wheat, rye, and oats, and mowed every spear of grass, pitched the whole, first on a waggon, and then from the waggon on the hay-mow or stack. While the neighbours were astonished at the possibility of one man doing so much work, I neither felt fatigue nor depression, for "the joy of the Lord was my strength," both of body and mind, and I made nearly, if not quite, as much progress in my studies as I had done while teaching school. My Father then became changed in regard both to myself and the religion I professed, desiring me to remain at home; but, having been enabled to maintain a good conscience in the sight of God, and a good report before men, in regard to my filial duty during my minority, I felt that my life's work lay in another direction. I had refused, indeed, the advice of senior Methodist ministers to enter into the ministerial work, feeling myself as yet unqualified for it, and still doubting whether I should ever engage in it, or in another profession. I felt a strong desire to pursue further my classical studies, and determined, with the kind counsel and aid of my eldest brother, to proceed to Hamilton, and place myself for a year under the tuition of a man of high reputation both as a scholar and a teacher, the late John Law, Esq., then head master of the Gore District Grammar School. I applied myself with such ardour, and prepared such an amount of work in both Latin and Greek, that Mr. Law said it was impossible for him to give the time and hear me read all that I had prepared, and that he would, therefore, examine me on the translation and construction of the more difficult passages, remarking more than once that it was impossible for any human mind to sustain long the strain that I was imposing upon mine. In the course of some six months his apprehensions were realized, as I was seized with a brain fever, and on partially recovering took cold, which resulted in inflammation of the lungs by which I was so reduced that my physician, the late Dr. James Graham, of Norfolk, pronounced my case hopeless, and my death was hourly expected. In that extremity, while I felt even a desire to depart and be with Christ, I was oppressed with the consciousness that I should have yielded to the counsels of the chief ministers of my Church, as I could have made nearly as much progress in my classical studies, and at the same time been doing some good to the souls of men, instead of refusing to speak in public as I had done. I then and there vowed that if I should be restored to life and health, I would not follow my own counsels, but would yield to the openings and calls which might be made in the Church by its chief ministers. That very moment the cloud was removed; the light of the glory of God shone into my mind and heart with a splendour and power that I had never before experienced. My Mother, entering the room a few moments after, exclaimed: "Egerton, your countenance is changed, you are getting better!" My bodily recovery was rapid; but the recovery of my mind from the shock which it had experienced was slower, and for some weeks I could not even read, much less study. While thus recovering, I exercised myself as I best could in writing down my meditations. My Father so earnestly solicited me to return, that he offered me a deed of his farm if I would do so and live with him; but I declined acceding to his request under any circumstances, expressing my conviction that even could I do so, I thought it unwise and wrong for any parent to place himself in a position of dependence upon any of his children for support, so long as he could avoid doing so. One day, entering my room and seeing a manuscript lying on the bed, he asked me what I had been writing, and wished me to read it. I had written a meditation on part of the last verse of the 73rd Psalm: "it is good for me to draw near to God." When I read to him what I had written my Father rose with a sigh, remarking: "Egerton, I don't think you will ever return home again," and he never afterwards mooted the subject, except in a general way. On recovering, I returned to Hamilton and resumed my studies; shortly after which I went on a Saturday to a quarterly meeting, held about twelve miles from Hamilton, at "The Fifty," a neighborhood two or three miles west of Grimsby, where I expected to meet my brother William, who was one of the ministers on the circuit, which was then called the Niagara Circuit--embracing the whole Niagara Peninsula, from five miles east of Hamilton, and across to the west of Fort Erie. But my brother did not attend, and I learned that he had been laid aside from his ministerial work by bleeding of the lungs. Between love-feast and preaching on Sunday morning, the presiding elder, the Rev. Thomas Madden, the late Hugh Willson, and the late Smith Griffin (grandfather of the Rev. W. S. Griffin), circuit stewards, called me aside and asked if I had any engagements that would prevent me from coming on the circuit to supply the place of my brother William, who might be unable to resume his work for, perhaps, a year or more. I felt that the vows of God were upon me, and I was for some moments speechless from emotion. On recovering, I said I had no engagements beyond my own plans and purposes; but I was yet weak in body from severe illness, and I had no means for anything else than pursuing my studies, for which aid had been provided. One of the stewards replied that he would give me a horse, and the other that he would provide me with a saddle and bridle. I then felt that I had no choice but to fulfill the vow which I had made, on what was supposed to my deathbed. I returned to Hamilton, settled with my instructor and for my lodgings, and made my first attempt at preaching at or near Beamsville, on Easter Sunday, 1825, in the morning, from the 5th verse of the 126th Psalm: "They that sow in tears shall reap in joy;" and in the afternoon at "The Fifty," on "The Resurrection of Christ."--Acts ii. 24. Toronto, Nov. 11th, 1880. Such was the sketch of my life which I wrote on Sabbath in my Long Point Island Cottage, on the 24th of March, 1873, the 70th anniversary of my birthday. I know not that I can add anything to the foregoing story of my early life that would be worth writing or reading. * * * * * [In his cottage at Long Point, on his seventy-fifth birthday, Dr. Ryerson wrote the following paper, which Dr. Potts read on the occasion of his funeral discourse. It will be read with profoundest interest, as one of the noblest of those Christian experiences which are the rich heritage of the Church.--J. G. H.] Long Point Island Cottage, March 24th, 1878. I am this day seventy-five years of age, and this day fifty-three years ago, after resisting many solicitations to enter the ministry, and after long and painful struggles, I decided to devote my life and all to the ministry of the Methodist Church. The predominant feeling of my heart is that of gratitude and humiliation; gratitude for God's unbounded mercy, patience, and compassion, in the bestowment of almost uninterrupted health, and innumerable personal, domestic, and social blessings for more than fifty years of a public life of great labour and many dangers; and humiliation under a deep-felt consciousness of personal unfaithfulness, of many defects, errors, and neglects in public duties. Many tell me that I have been useful to the Church and the country; but my own consciousness tells me that I have learned little, experienced little, done little in comparison of what I might and ought to have known and done. By the grace of God I am spared; by His grace I am what I am; all my trust for salvation is in the efficacy of Jesus' atoning blood. I know whom I have trusted, and "am persuaded that He is able to keep that which I have committed unto Him against that day." I have no melancholy feelings or fears. The joy of the Lord is my strength. I feel that I am now on the bright side of seventy-five. As the evening twilight of my earthly life advances, my spiritual sun shines with increased splendour. This has been my experience for the last year. With an increased sense of my own sinfulness, unworthiness, and helplessness, I have an increased sense of the blessedness of pardon, the indwelling of the Comforter, and the communion of saints. Here, on bended knees, I give myself, and all I have and am, afresh to Him whom I have endeavoured to serve, but very imperfectly, for more than threescore years. All helpless, myself, I most humbly and devoutly pray that Divine strength may be perfected in my weakness, and that my last days on earth may be my best days--best days of implicit faith and unreserved consecration, best days of simple scriptural ministrations and public usefulness, best days of change from glory to glory, and of becoming meet for the inheritance of the saints in light, until my Lord shall dismiss me from the service of warfare and the weariness of toil to the glories of victory and the repose of rest. E. Ryerson. FOOTNOTES: [1] My father's eldest brother Samuel was known as Samuel Ryerse, in consequence of the manner in which his name was spelled in his Army Commission which he held; but the original family name was Ryerson. [2] This brother of Dr. Ryerson's passed quietly away on the 19th of December, 1882, aged 92. Dr. Ryerson died on the 19th of February of the same year, aged 79. Their father, Col. Ryerson, died at the age of 94.--J. G. H. CHAPTER II. 1824-1825. Extracts from my diary of 1824 and 1825. The foregoing sketch of my early life may be properly followed by extracts from my diary; pourtraying my mental and spiritual exercises and labours during a few months before and after I commenced the work of an itinerant Methodist Preacher. The extracts are as follow, and are very brief in comparison to the entire diary, which extends over eight years from 1824, to 1832, after which time I ceased to write a daily diary, and wrote in a journal the principal occurrences and doings in which I was concerned.[3] _Hamilton, August 12th, 1824._--I arrived here the day after I left home. Mr. John Law (with whom I am to study) received me with all the affection and kindness of a sincere and disinterested friend. Even, without expecting it, he told me that his library was at my service; that he did not wish me to join any class, but to read by myself, that he might pay every attention, and give me every assistance in his power. Indeed he answered my highest expectation. I am stopping with Mr. John Aikman. He is one of the most respectable men in this vicinity. I shall be altogether retired. At the Court of Assize, the Chief-Justice and the Attorney-General will stop here, which will make a very agreeable change for a few days. To pursue my studies with indefatigable industry, and ardent zeal, will be my set purpose, so that I may never have to mourn the loss of my precious time. _Aug. 16th._--This day I commenced my studies by reading Latin and Greek with Mr. Law. I began the duties of the day in imploring the assistance of God; for without Him I cannot do anything. God has been pleased to open my understanding, to enlighten my mind, and to show me the necessity and blessedness of an unreserved and habitual devotion to his heavenly will. I have heard Bishop Hedding preach, also Rev. Nathan Bangs. I am resolved to improve my time more diligently, and to give myself wholly to God. Oh, may his long-suffering mercy bear with me, his wisdom guide, his power support and defend me, and may his mercy bring me off triumphant in the dying day! _Aug. 17th._--I have been reading Virgil's Georgics. I find them very difficult, and have only read seventy lines. In my spiritual concerns I have been greatly blessed; and felt more anxiously concerned for my soul's salvation, have prayed more than usual, and experienced a firmer confidence in the blessed promises of the Gospel. I have enjoyed sweet intercourse with my Saviour, my soul resting on his divine word, with a prayerful acquiescence in his dispensations. But alas! what evil have I done, how much time have I lost, how many idle words have I spoken; how should these considerations lead me to watch my thoughts, to husband my time with judgment, and govern my tongue as with a bridle! Oh, Lord bless me and prosper me in all my ways and labours, and keep me to thyself! _Aug. 18th._--The Lord has abundantly blessed me this day both in my spiritual and classical pursuits. I have been able to pursue my studies with facility, and have felt his Holy Spirit graciously enlightening my mind, showing me the necessity of separating myself from the world, and being given up entirely to his service. _Aug. 19th._--I have this day proved that, with every temptation, the Lord makes a way for my escape. I have enjoyed much peace. Oh, Lord, help me to improve my precious time, so as to overcome the assaults and escape the snares of the adversary! _Aug. 20th._--In all the vicissitudes of life, how clearly is the mysterious providence and superintending care of Jehovah manifested! how strikingly can I observe the divine interposition of my heavenly Father, and how sensibly do I realize his benevolence, kindness, and mercy in the whole moral and blessed economy of his equitable and infinitely wise government! On no object do I cast my eyes without observing an affecting instance of a benevolent and overruling power; and, while in mental contemplations my mind is absorbed, my admiration rises still higher to the exalted purposes and designs of Almighty God. I behold in the soul noble faculties, superior powers of imagination, and capacious desires, unfilled by anything terrestrial, and wishes unsatisfied by the widest grasp of human ambition. What is this but immortality? Oh, that my soul may feed on food immortal! Another week is gone, eternally gone! What account can I give to my Almighty Judge for my conduct and opportunities? Has my improvement kept pace with the panting steeds of unretarded time? Must I give an account of every idle word, thought, and deed? Oh, merciful God! if the most righteous, devoted, and holy scarcely are saved, where stall I appear? How do my vain thoughts, and unprofitable conversation, swell heaven's register? Where is my watchfulness! Where are my humility, purity, and hatred of sin? Where is my zeal? Alas! alas! they are things unpractised, unfelt, almost unknown to me. How little do I share in the toils, the labours, or the sorrows of the righteous, and consequently how little do I participate in their confidence, their joys, their heavenly prospects? Oh, may these awful considerations drive me closer to God, and incite to a more diligent improvement of my precious time, so that I may bear the mark of a real follower of Christ! _Aug. 22nd.--Sabbath._--When I arose this morning I endeavoured to dedicate myself afresh to God in prayer, with a full determination to improve the day to his glory, and to spend it in his service. Accordingly, I spent the morning in prayer, reading, and meditation; but when I came to mingle with the worldly-minded, my devotions and meditations were dampened and distracted, my thoughts unprofitable and vain. I attended a Methodist Class-meeting where I felt myself forcibly convinced of my shortcomings. Sure I am that unless I am more vigilant, zealous, and watchful, I shall never reach the Paradise of God. I must be willing to bear reproach for Christ's sake, confess him before men, or I never can be owned by him in the presence of his Father, and the holy angels. Merciful God! forbid that I should barter away my heavenly inheritance for a transient gleam of momentary joy, and the empty round of worldly pleasure: "Help me to watch and pray, And on thyself rely, Assured if I my trust betray, I shall forever die." _Aug. 23rd._--I have been abundantly prospered in my studies to-day; and have been enabled to maintain an outward conformity in my conduct. But alas! how blind to my own interest, to deprive myself of the highest blessings and exalted honours the Almighty has to bestow. Oh, Lord! help me henceforth to be wise unto salvation. May I be sober and watch unto prayer! Amen. _Aug. 24th._--Through the mercy of God I have been enabled in a good degree to overcome my besetments, and have this day maintained more consistency in conversation and conduct. Still I feel too much deterred by the fear of man, and thirst too ardently for the honours of the world. Merciful God! give me more grace, wisdom, and strength, that I may triumphantly overcome and escape to heaven at last! I shall finish the first book of the Georgics to-day, which is the seventh day since I commenced them. I expect to finish them in four weeks from this time. My mind improves, and I feel much encouraged. My labour is uniform and constant, from the dawn of day till near eleven at night. I have not a moment to play on the flute. _Aug. 25th._--There is nothing like implicit trust in the Almighty for assistance, protection, and assurance! His past dispensations and dealings with me leave not the least suspicion of his inviolable veracity, and his efficacious promises cheer the sadness, calm the fears of every soul that practically reposes in and seeks after him. The truth of this, blessed be God, I have in some measure experienced to-day. Help me, O Lord, with increasing grace to attain still more sublime enjoyments and triumphant prospects! _Aug. 26th._--I feel a growing indifference to worldly pleasures, and increasing love to God, to holiness, and heaven. Entire confidence in a superintending Providence heals the wounded heart of even the disconsolate widow, and gives the oil of joy for sorrow, and the garment of praise for the spirit of heaviness. _Aug. 27th._--This day I attended a funeral; those connected with it were very ignorant; how strikingly this showed to me the advantages of a good education. God forbid that I should idle away my golden moments. Help me to choose the better part, and honour God in all things! _Aug. 28th._--The labours of another week are ended; during it I have enjoyed much of the presence of God; surely the religion of Christ dazzles all the magnificence of human glory; were I only to regard the happiness of this life, I would embrace its doctrines, practice its laws, and exert my influence for its extension. _Aug. 29th.--Sabbath._--The blessings of the Lord have abundantly surrounded me this day, and my heart has been enlarged. _Aug. 30th._--In observing my actions and words this day, I find I have done many things that are culpable; and yet, blessed be God, his goodness to me is profuse. Help me to watch and pray that I enter not into temptation. _Aug. 31st._--How many youths around me do I see trifling away the greatest part of their time, and profaning their Maker's name? My soul magnifies His name that I have decided to be on the Lord's side; how many evils have I escaped; how many blessings obtained; what praise enjoyed, through the influence of this religion. To God be all the glory! _September 1st._--In no subject can we employ our thoughts more profitably than on the atonement of Christ, and justification through his merits. With wonder we gaze on the love of Deity; with profound awe we behold a God descending from heaven to earth. Unbounded love! Unmeasured grace! And while in deep silence his death wraps all nature; while his yielding breath rends the temple and shakes earth's deep foundations; may my redeemed soul in silent rapture tune her grateful song aloft; and fired by this blood-bought theme, may I mend my pace towards my heavenly inheritance! I generally close up the labours of the day by writing a short essay or theme on some religious subject. In doing this I have two objects in view: the improvement of my mind and heart. And what could be more appropriate than to close the day by reflection upon God, and heaven, and time, and eternity? No private employment, except that of prayer, have I found more pleasing and profitable than this. Youth is the seed-time of the life that now is, as well as of that which is to come. Youthful piety is the germ of true honour, lawful prosperity, and everlasting blessedness. One day of humble, devotional piety in youth will add more to our happiness at the last end of life than a year of repentance and humiliation in old age. I have no intention of entering the ministry, and yet I prefer religious topics. To-day I have chosen the atonement of our Lord, and have written a few thoughts on it. _Sept. 2nd._--Implicit trust in a superintending Providence is a constant source of comfort and support to me. _Sept. 3rd._--God has blessed me to-day in my studies. I have also felt the efficacy of Divine aid. Help me still, most merciful God! _Sept. 4th._--In the course of the past week I have experienced various feelings, especially with respect to the dealings of Divine Providence with me; but in all I have had this consolation, that whatever happens, "the will of the Lord be done." It is my duty to perform and obey. _Sept. 5th._--This morning I attended church and heard a sermon on Ezekiel xviii. 27. When we consider the importance of repentance, its connection with our eternal happiness, surely every feeling heart, and ministers especially, should exhibit with burning zeal the conditions of salvation, the slavery of vice, the heinousness of sin, the vanity of human glory, and the uncertainty of life. _Sept. 6th._--When I laid aside my studies to commit my evening thoughts to paper, my mind wandered on various subjects, until much time was lost; the best antidote against this is, not to put off to the next moment what can be done in this. We should be firm and decided in all our pursuits, and whatever our minds "find to do, do it with all our might." _Sept. 7th._--The mutual dependence of men cements society, and their social intercourse communicates pleasure. If we are called to endure the pains and inconveniences of poverty, possessing this we forget all; and in the pleasant walks of wealth, it adds to every elegance a charm. Friendship associated with religion, elevates all the ties of Christian love and mutual pleasure. _Sept. 8th._--I have found myself too much mingled with the common crowd, and like others, too indifferent to the subject of all others the chief. _Sept. 9th._--We "cannot serve God and Mammon." May I be firm in my attachment to the Saviour, remembering that "godliness has the promise of the life that now is, and of that which is to come." _Sept. 12th._--I heard a practical sermon on making our "calling and election sure," which closed with these words, "He that calleth upon the name of the Lord shall be saved." I felt condemned on account of my negligence, and resolved, by God's help, to gain victory over my tendency to inconsistencies of life and conduct. _Sept. 14th._--I observe men embarked on the stream of time, and carried forward with irresistible force to that universal port which shall receive the whole human family. Amongst this passing crowd, how few are there who reflect upon the design and end of their voyage; surfeited with pleasure, involved in life's busy concerns, the future, with its awful realities, is forgotten and time, not eternity, is placed in the foreground. _Sept, 15th._--In a letter to my brother George, to-day, I said:--It would be superfluous for me to tell you that the letter I received from you gave me unspeakable pleasure. Your fears with respect to my injuring my health are groundless, for I must confess I don't possess half that application and burning zeal in these all-important pursuits that I ought to have. For who can estimate the value of a liberal education? Who can sufficiently prize that in which all the powers of the human mind can expand to their utmost and astonishing extent? What industry can outstretch the worth of that knowledge, by which we can travel back to the remotest ages, and live the lives of all antiquity? Nay, who can set bounds to the value of those attainments, by which we can, as it were, fly from world to world, and gaze on all the glories of creation; by which we can glide down the stream of time, and penetrate the unorganized regions of uncreated futurity? My heart burns while I write. Although literature presents the highest objects of ambition to the most refined mind, yet I consider health, in comparison with other temporal enjoyments, the most bountiful, and highest gift of heaven. I have read three books of the Georgics, and three odes of Horace, but this last week I have read scarcely any, as I have had a great deal of company, and there has been no school. But I commence again to-day with all my might. The Attorney-General stops at Mr. Aikman's during Court. I find him very agreeable. He conversed with me more than an hour last night, in the most sociable, open manner possible. _Sept. 16th._--There is nothing of greater importance than to commence early to form our characters and regulate our conduct. Observation daily proves that man's condition in this world is generally the result of his own conduct. When we come to maturity, we perceive there is a right and a wrong in the actions of men; many who possess the same hereditary advantages, are not equally prosperous in life; some by virtuous conduct rise to respectability, honour, and happiness; while others by mean and vicious actions, forfeit the advantages of their birth, and sink into ignominy and disgrace. How necessary that in early life useful habits should be formed, and turbulent passions restrained, so that when manhood and old age come, the mind be not enervated by the follies and vices of youth, but, supported and strengthened by the Divine Being, be enabled to say, "O God, thou hast taught me from my youth, and now when I am old and grey-headed, O God, thou wilt not forsake me!" _Sept. 21st._--I have just parted with an old and faithful friend, who has left for another kingdom. How often has he kindly reproved me, and how oft have we gone to the house of God together! We may never meet again on earth, but what a mercy to have a good hope of meeting in the better land! _Sept. 23rd._--When I reflect on the millions of the human family who know nothing of Christ, my soul feels intensely for their deliverance. What a vast uncultivated field in my own country for ministers to employ their whole time and talents in exalting a crucified Saviour. Has God designed this sacred task for me? If it be Thy will, may all obstacles be removed, my heart be sanctified and my hands made pure. _Sept. 26th._--I have been much oppressed with a man-fearing spirit, but what have I to fear if God be for me? Oh, Lord, enable me to become a bold witness for Jesus Christ! _Sept. 28th._--In all the various walks of life, I find obstructions and labours, surrounded with foes, powerful as well as subtle; although I have all the promises of the Gospel to comfort and support me, yet find exertion on my own part absolutely necessary. When heaven proclaims victory, it is only that which succeeds labour. I consider it a divine requisition that my whole course of conduct, both in political and social life, should be governed by the infallible precepts of revelation; hypocrisy is inexcusable, even in the most trifling circumstances. _Sept. 29th._--I find difficulties to overcome in my literary pursuits, I had never anticipated; and it is only by the most indefatigable labour I can succeed. I am much oppressed by the labours of this day. I need Divine aid in this as well as in spiritual pursuits. _Sept. 30th._--I have been enabled to study with considerable facility. Prayer I find the most profitable employment, practice the best instructor, and thanksgiving the sweetest recreation. May this be my experience every day! _October, 2nd._--I am another week nearer my eternal destiny! Am I nearer heaven, and better prepared for death than at its commencement? Do I view sin with greater abhorence? Are my views of the Deity more enlarged? Is it my meat and drink to do his holy will? Oh, my God, how much otherwise! _From the 3rd to the 9th Oct._--During this period the afflicting hand of God has been upon me; thank God, when distressed with bodily pain, I have felt a firm assurance of Divine favour, so that all fear of death has been taken away. My soul is too unholy to meet a holy God, and mingle with the society of the blest. Oh, God, save me from the deceitfulness of my own heart! _Oct. 10th, Sabbath._--I am rapidly recovering health and strength. The Lord is my refuge and comfort. Surrounded by temptations, the applause of men is often too fascinating, and my treacherous heart dresses things in false colours. But, bless God, in his goodness and mercy he recalls my wandering steps, and invites me to dwell in safety under the shadow of his wing. _Oct. 11th._--No graces are of more importance than patience and perseverance. They give consistency and dignity to character. We may possess the most sparkling talents and the most interesting qualities, but without these graces, the former lose their lustre, and the latter their charms. In religion their influence is more important, as they form the character, by enabling us to surmount difficulties and remove obstacles. I am far from thinking them constitutional virtues, with a little additional cultivation, but I consider them the gift of heaven, less common than is generally imagined, though sometimes faintly counterfeited. They differ from natural or moral excellence in this being the proper and consistent exercise of those virtues. _Oct. 12th._--It is two weeks to-day since I first wrote home. A week ago I received a kind letter from my brother George, but was too ill with fever to read it, or to write in reply until to-day. I said: "I feel truly thankful to you for the tender concern and warm interest which you express in your letter. Tell my dear Mother that I share with her her afflictions, and that I am daily more forcibly convinced that every earthly comfort and advantage is transient and unsatisfactory, that this is not our home, but that our highest happiness amidst these fluctuating scenes, is to insure the favour and protection of him who alone can raise us above afflictions and calamities." _November 20th._--More than a month has elapsed since I recorded my religious feelings and enjoyments on paper. During this period, I have sometimes realized all the pleasures of health; at other times, borne down with pain and sickness, the spirit would be cast down. At such seasons of depression, religion would come in as my only comfort, and with the Psalmist I would exclaim, "Hope thou in God, for I shall yet praise him who is the light of my countenance, and my God." Thus I find from blessed experience, that in every state and condition, union and intercourse with God brings true peace, joy, trust, and praise. If there be any honour, here it is. If there be any wealth, this is it. "I would rather be a door-keeper in the house of my God than dwell in the tents of wickedness." O Lord, give me more of the mind of Christ! _Nov. 25th._--In entering on the field of life, I find my mind much perplexed with the variety of objects presented to my view. The comforts and tranquility of domestic happiness attract my attention, and excite warm desires in my heart. Am I not to taste the pleasures which two hearts reciprocally united in one, mutually communicate? or must I give up the home of domestic enjoyment to the calls of duty, and the salvation of men? Has heaven designed that I should spend my days in seeking the lost sheep of the House of Israel? May divine wisdom direct me, and suffer me not to follow the dictates of my own will! _Nov. 26th._--By taking a retrospective view of what is past, we learn to ask more wisely in the time to come. The cool dictates of reason, assisted by that inward monitor, conscience, placed within the breast of every individual, strongly condemns every deviation from propriety, justice, or morality. By mingling with society we learn human nature, and the scenes of public resort afford us a field for useful observation, yet retirement is the place to acquire the most important knowledge--_the knowledge of ourselves_. What would it avail us to dive into the mysteries of science, or entertain the world with new discoveries, to acquaint ourselves with the principles of morality, or learn the whole catalogue of Christian doctrines, if we are unacquainted with our own hearts, and strangers to the business of self-government? _February 12th, 1825._--During the long period since I last penned my religious meditations, my feelings, hopes, and prospects have been extremely varied. While I was promising myself health and many temporal pleasures, God saw fit to show me the uncertainty of earthly things, and the necessity and wisdom of submission to his will, by the rod of affliction. During my sickness I have derived much pleasure and profit from the visits of pious friends, so that I have felt it is good to be afflicted.[4] _Feb. 13th._--I am resolved, by God's assisting grace, to keep the following resolutions:--(1) Endeavour to fix my first waking thoughts on God; (2) By rising early to attend to my devotions, and reading the Scriptures; (3)By praying oftener each day, and maintaining a more devotional frame of mind; (4) By being more circumspect in my conduct and conversation; (5) By improving my time more diligently in reading useful books, and study; (6) By watching over my thoughts, and keeping my desires within proper bounds; (7) By examining myself more closely by the scripture rule; (8) By leaving myself and all that concerns me to God's disposal; (9) By reviewing every evening the actions of the day, and especially every Sabbath, examining wherein I have come short, or have kept God's precepts. _Feb. 16th._--I have lately been closely employed in reading Bishop Burnet's History of the Reformation. How sad to reflect on the cruelties that were then practised against the professors of true religion! What a reason for thankfulness that the sway of papal authority can no longer inflict papal obligations on the consciences of men! But after careful research into this highly authentic history, I find but few vestiges of that apostolic purity which churchmen so boastfully attribute to that memorable period of Christian history. Great allowance, is, however, to be made when we consider that they were just emerging out of the superstitions of popery. That doctrines, discipline, and ceremonies, cannot be established without the royal assent, even when they are approved both by ecclesiastical and legislative authority, is a practice so different from anything that the Primitive Church authorizes, it seems to me to originate from quite a different source; that a whole nation should be bound in their religious opinions by a single individual, savours so much of popery, I think it may properly be called its offspring. Pretentions to regal supremacy in church affairs were never made till a late period, although this interference of papal authority in matters entirely spiritual, does not annul any ecclesiastical power, or prove its doctrines to be corrupt, or its ordinations illegal. It may be justly ranked among the invasions of modern corruption. _Feb. 17th._--Since I drew up, four days since, several resolutions for amendment, I bless God I have reason to believe I have made some improvement. I have applied myself more closely to study, prayed oftener, and governed my thoughts with more rigour. _Feb. 27th._--I am now emerging into life, surrounded by blessings and opportunities for usefulness and improvement; but, alas! where is my gratitude, my love to God, my zeal for his cause, and for the salvation of those who are ignorant of the great truths of the Gospel? If, O God, thou hast designed this awfully important work for me, qualify me for it; increase and enlarge my desires for the salvation of immortal souls! _March 15th._--This day I have recommenced my studies with Mr. John Law, at Hamilton. How necessary that I should be very careful in my conduct for the credit of religion and Methodism! _March 24th._--I have this day finished twenty-two years of my life. I have decided this day to travel in the Methodist Connexion and preach Jesus to the lost sons of men. Oh, the awful importance of this work! How utterly unfit I am for the undertaking! How little wisdom, experience, and, above all, grace do I possess for the labours of the ministry! Blessed Jesus, fountain of wisdom, God of power, I give myself to thee, and to the Church, to do with me according to thy will. Instruct and sanctify me, that whether I live, it may be to the Lord, and when I die it may be to the Lord! _April 3rd.--Easter Sunday._--I this day commenced my ministerial labours. Bless the Lord, he has given me a heart to feel. He hears my prayer. Oh, my soul, hang all thy hopes upon the Lord! Forbid I should seek the praise of men, but may I seek their good and God's glory. In the morning I endeavoured to speak from Ps. cxxvi. 5, and in the evening from Acts ii. 24--a subject suitable for the day; bless the Lord, I felt something of the power of my Saviour's resurrection resting on my soul. _April 8th._--The Lord being my helper, my little knowledge and feeble talents shall be unreservedly devoted to his service. I do not yet regret giving up my worldly pursuits for the welfare of souls. I want Christ to be all in all. _April 10th.--Sabbath._--I endeavoured this morning to show the abundant provisions, the efficacy, and the triumphs of the Gospel from Isaiah xxv. 6, 7, 8, and in the afternoon I described the righteous man and his end from Prov. xiv. 32. I felt much of the presence of the Lord, and I do bless the Lord he has converted one soul in this place to-day. I feel encouraged to go on. _April 13th._--I have been depressed in spirit on account of having no abode for domestic retirement, and becoming exposed to all the besetments of public life. _April 15th._--So bowed down with temptation to-day, I almost resolved to return to my native place. But, in God's strength, I will try to do my best during the time I have engaged to supply my brother William's place. _April 16th._--In reading Rollin's account of the conquest of Babylon, I conceive more exalted ideas of the truth of the Word of God, whose predictions were so exactly fulfilled in the destruction of that city. _April 17th.--Sabbath._--My labours this day have been excessive, having delivered three discourses. In the morning my mind was dull and heavy, in the afternoon warm and pathetic, in the evening clear and fertile. I feel encouraged to continue on. _April 23rd._--I feel nothing but condemnation in reviewing the actions of the past week. Would it not be better for me to return home until I gain better government over myself. Oh, Lord, I throw myself upon thy mercy! "Take not thy Holy Spirit from me! Restore unto me the joy of thy salvation!" _April 25th and 26th._--And thus I go on, depressed and refreshed; almost discouraged because of the way, and then cheered by the kind and fatherly conversation of Rev. Thomas Madden. _April 29th._--In travelling to-day a tree fell across the road four or five rods before me, and another not far behind, but I escaped unhurt. My heart glowed with gratitude; I felt that the Lord was indeed my protector. But whilst so narrowly escaping myself, two persons, a woman and her son, who were travelling a short distance behind me, were suddenly killed by the falling of a tree, and thus in an instant hurried into eternity. _May 4th._--I watched to-day a large concourse of people assembled to witness horse-racing. I stood at a distance that I might observe an illustration of human nature. Curiosity and excitement were depicted in every countenance. What is to become of this thoughtless multitude? Is there no mercy for them? Surely there is. Why will they not be saved? Because they will not come to Him. _May 5th._--During the day I preached once, to a listening but wicked assembly. In the afternoon I heard my brother William. I was affected by the force of his reasoning, and the power of his eloquence. I hope the Lord will help me to imitate his piety and zeal. _May 7th._--A camp-meeting was commenced this afternoon on Yonge Street, near the town of York. Rev. Thomas Madden preached from, "Lord help me!" Every countenance indicated interest, and every heart appeared willing to receive the word. In the evening a pious, aged man spoke (Mr. D. Y.) His discourse was full of God. Several were converted and made very happy. _May 8th._--The people rose at 5 a.m. After prayers and breakfast, there was a prayer meeting, daring which God was especially present. At 8 a.m. I preached from Hosea xiii. 3. This was followed by two exhortations; then Rev. Rowley Heyland preached from, "Buy the truth, and sell it not." About two o'clock the people were again assembled to hear the Rev. James Richardson (formerly a lieutenant in the British Navy) from the words, "Be ye reconciled to God." His style was plain but unadorned, his reasoning clear, and his arguments forcible. The services concluded with the celebration of the Lord's Supper. About three hundred communicated, sixty-two professed to have obtained the pardon of their sins, and forty-two gave their names as desirous of becoming members of the Methodist Society. After this, a concluding address was delivered by the Rev. Wm. Ryerson, in which he gave particular directions to the Methodists as subjects under the civil constitution, as members of the Church of Christ, as parents, as children, as individuals. He animadverted on the groundless and disingenuous aspersions that had been thrown out through the press against Methodism, on account of the suspected loyalty of its constitutional principles. He warmly insisted on a vigorous observance, support, and respect for the Civil Government, both from the beneficence of its laws and the equity of its administration, as well as from the authority of God. The concluding ceremony was the most affecting I ever witnessed, especially in the affection which the people showed for their ministers. _May 12th._--I have this day ridden nearly thirty miles, preached three times, and met two classes. I felt very much fatigued, yet the Lord has given me "strength equal to my day." _May 19th._--I have been much blessed in the society of pious friends. A part of the week I felt very sick, but was greatly comforted by the conversation and affectionate treatment of my kindest friend, Mrs. Smith. Since I commenced labouring for my Master I have found fathers and mothers, brothers and sisters, all ready to supply my every want. _May 24th._--A Camp-meeting commenced at Mount Pleasant. The presence of both Mississauga and Mohawk Indians added greatly to the interest of the meeting. Peter Jones addressed his people in their own tongue; although I did not understand, I was much affected by his fervency and pathos. He spoke in English in a manner that astonished all present. Another Indian Chief addressed his brethren in the Mohawk tongue. I could not understand a word of it, but was carried away with his pathos and energy. These Indians thanked the white people for sending them the Gospel. He said that upwards of sixty Indians had been converted, and could testify that God had power to forgive sin. He, _i.e._, a young Chippewa said that the most earnest desire and prayer of the Christian Indians was that God would drive the horrid whiskey from their nation. It was truly affecting to see this young man arise and testify in the presence of God and this large assembly, that "he had the witness in his own soul, that God for Christ's sake had forgiven all his sins." The congregation was much moved, and prayers and praises were heard in every part of the assembly. At the close of the exercises, on the following day, the Mohawk Chief said, "They considered that they belonged to the Methodist Church, as they had done all for them." _May 29th._--For many days I have been cast down by a weight of care. My Father is exceedingly anxious that I should return home, and remain with him during his lifetime. A position in the Church of England has presented itself, and other advantageous attractions with regard to this world, offer themselves.[5] It makes my heart bleed to see the anxiety of my parents. But is it duty? If they were in want I would return to them without hesitation, but when I consider they have everything necessary, can it be my duty to gratify them at the expense of the cause of God? Surely if a man may leave father and mother to join himself to a wife, how much more reasonable _to leave all_ to join himself to the Christian ministry. My parents are dear to me, but my duty to God is dearer still. One thing do I desire, that I may live in the House of the Lord for ever! And shall I leave a Church through whose faithful instructions I have been brought to know God, for any advantages that the entrance to another might afford me? No, far be it from me; as I received the Lord Jesus, so I will walk in him. Earthly distinctions will be but short; but the favour of God will last forever. Besides, is it a sacrifice to do my duty? Is it not rather a cause of gratitude that I know my duty, and am allowed to perform it? My heart is united with the Methodists, my soul is one with theirs; my labours are acceptable, and they are anxious that I should continue with them. I believe in their Articles, I approve of their Constitution, and I believe them to be of the Church of Christ. _Saltfleet, May 30th._--[Amongst Dr. Ryerson's papers I find the two following letters. The first addressed from Saltfleet, on this day, to his brother George; the second to his Mother on the following day.--J. G. H.] [To his brother, Rev. George Ryerson, he said: I suppose your first inquiry is to know my spiritual condition and prospects. As to my religious enjoyments, I think that I have reason to believe I am daily blessed with the divine presence to enlighten, to instruct, and to assist me in my researches and meditations, and in the other arduous duties I have to discharge. Never did I so sensibly feel the importance of the work in which I am now engaged, as I have these few days past. I feel that I am altogether inadequate to it; but God has in a very special manner, at different times, been my wisdom and strength. I do not feel sorry that I have commenced travelling as a preacher. I think I feel more deeply the worth of souls at heart. I feel willing to spend my all, and be spent in the cause of God, if I may become the unworthy instrument in doing some good to the souls of men. The greatest assistance I receive in my public labours, is that which results from a firm dependence on God for light, life, and power. When I forget this I am visited with that barrenness of mind, and hardness of heart which are always the companions of those who live at a distance from God. In discharging every public duty, my prayer to God is, to renew my commission afresh, and give me wisdom and energy, and I do not find him slack concerning his promise. I am striving to pursue my studies with unabating ardour. My general practice is to retire at ten o'clock, or before, and rise at five. When I am travelling, I strive to converse no more than is necessary and useful, endeavouring at all times to keep in mind the remark of Dr. Clarke, that a preacher's whole business is to save souls, and that that preacher is the most useful who is the most in his closet. On my leisure days I read from ten to twenty verses of Greek a day, besides reading history, the Scriptures, and the best works on practical divinity, among which Chalmers' has decidedly the preference in my mind, both for piety and depth of thought. These two last studies employ the greatest part of my time. My preaching is altogether original. I endeavour to collect as many ideas from every source as I can; but I do not copy the expression of any one. For I do detest seeing blooming flowers in dead men's hands. I think it my duty, and I try to get a general knowledge, and view of any subject that I discuss before-hand; but not unfrequently I have tried to preach with only a few minutes previous reflection. Remember me to my dear Mother, and give her this letter to read, and tell her that I will write soon.] _Saltfleet, May 31st._--[To his Mother he writes: My dear Mother, I am thankful to say that I am well, and am trying in a weak way to serve the Lord, and persuading as many others to do so as I can. I feel that I am almost destitute of every necessary qualification for so important a work. The Lord has blessed me in a very special manner at many different times. Our prospects are very favourable in some places. Our congregations are generally large, and still increasing. We have twenty-four appointments in four weeks. I have formed some very useful and pious acquaintances since I left home. The Lord seems to be with me, and renders my feeble efforts acceptable in general. My acquaintance seems to be sought by all classes, and I try to improve such advantages in spreading, by my example and conversation, the blessed religion of Christ among all ranks. I have many temptations to contend with, and many trials to weigh me down at times. Some of these arise from a sense of the injustice which I have done to important subjects, on account of my ignorance, which drives me to a throne of grace, and a closer application to my studies. My situation is truly a state of trial, and none but God could support and direct me. And I do feel the comforting and refreshing influence of his divine power at times very sensibly. I am determined, by his assistance, never to rest contented until he not only becomes my wisdom, but my sanctification, and my full redemption. And blessed be the Lord, my dear Mother, I do feel a hope, and a confidence that the same divine power and goodness which supports and comforts you in your ill state of health, and which gives you victory over your trials, and consolation in your distress, will conduct me, too, through this stormy maze, and we shall yet have the blessedness of meeting at our Father's table in Heaven. And God being my helper, my dear Mother, when you have gone home to rest with God, I am determined to pursue the same path, which you have strewn with prayers, with tears, and living faith, until I reach the same blessed port. I hope that you will pray that the Lord would help and save me forever! If I had no other inducement to serve God, and walk in the path of religion, but your comfort, I would try and devote my life to it while I live; but when Heaven's transcendant glory beams forth in prospective view, my soul burns to possess the kingdom, and my heart is enlarged for the salvation of others. I wish you would get George to write immediately, and let me know the state of your mind, and your opinion about my returning home, also his own opinion on that subject.--J. G. H.] _July 2nd._--This week has been a season of trial. I have left my Father's house once more, and arrived on my Circuit. _July 3rd.--Sabbath._--I have preached twice to-day in Niagara for the first time; felt very embarrassed, but my trust was in God, and my prayer to Him for assistance. _July 4th._--This evening I have been distressed in mind on account of leaving my parents. My heart melts within me when I think of my Father's faltering voice, when lying on his bed he said, "Good-bye, Egerton," and reached forth his trembling hand, saying by his countenance that he never expected to see his son a resident in his house again. He laid himself back in his bed in apparent despair, no more to enjoy the society of the child he loved. Oh, my God! is it not too much for humanity? Nature sinks beneath the weight. It is only God that can sustain. May I endure manfully to the end! _July 6th and 7th._--I have been much interested in reading Dr. Coke's discourses, also Wesley's sermons on "The Kingdom of God." _July 9th._--I have crossed the river to the United States to-day for the first time. The manners of the people are not pleasant to me. _July 10th--Sabbath._--The Lord has greatly blessed me this day. I have preached three times. My heart overflowed with love for immortal souls. Many wept, and God's people seemed stirred up to engage afresh in His service. In the evening, I preached to very a wicked congregation, from Matt. xvi. 24. My mind was clear, particularly in argument, but they seemed to be unaffected. _July 14th._--I have been afflicted with illness, but the Lord has comforted me. Again had to mourn over light conversation, still I think I have gained some victory. I am determined to watch and pray until I obtain a triumph over this trying besetment. _July 17th._--I felt so ill this morning that I could not attend my appointment, but recovered so as to preach feebly in the afternoon. The Word seemed to rest with power on the people. _July 21st._--For several days I have been much interested in reading Fletcher's "Portrait of St. Paul." When I compare my actions and feelings with the standard there laid down, I blush on account of my ignorance in the duties and labours connected with my calling. Did the ministers of the Gospel obtain and possess a deeper communion with God? Did they cultivate primitive piety in their lives, and Gospel simplicity in their preaching, surely the power of darkness could not stand before them! How many learned discourses are entirely lost in the wisdom of words, whereas plain and simple sermons, delivered with power and demonstration of the Spirit, have been attended with astonishing success. _July 27th._--I have been considerably agitated in my mind for the last two days, having lost my horse. The fatigue in searching for her has been considerable. Thank God she is found! _July 31st--Sabbath._--Greatly blessed in attending a Quarterly meeting in Hamilton; also in hearing an interesting account of the Indians receiving their presents at York. Peter Jones had written to Col. Givens to enquire just what time they must be there, stating that as many of them had become Christianized and industrious, they did not want to lose time. The Colonel was surprised at the news, and replied, giving the necessary information. Peter Jones' letter was shown to Rev. Dr. Strachan and His Excellency the Governor. It excited great curiosity. When the Indians arrived, the Colonel had, as usual, brought liquor to treat them, but as Peter Jones informed him the Christian Indians would not drink, he very wisely said "the others should not have it either," and sent it back. How the Lord honours those who honour Him. Rev. Dr. Strachan and several ladies and gentlemen assembled to see the distribution of presents. The Christian Indians were requested to separate from the others, that they might read and sing. The company was much pleased, and Dr. Strachan prayed with them. On the following Sabbath, the Dr. visited the Credit settlement, and attended one of the meetings which was addressed by Peter Jones. Dr. Strachan proposed their coming under the superintendence of the Church of England; but after holding a council, they declined, deciding to remain under the direction of the Methodists. May the Lord greatly prosper his work amongst them, preserve them from every delusive snare, and may their happy souls be kept blameless unto the day of Jesus Christ! _August 1st._--This day I have been admitted into the Methodist Connexion, licensed as a Local Preacher, and recommended tn the Annual Conference to be received on trial. How awful the responsibility! How dreadful my condition if I violate my charge or deal deceitfully with souls! Oh, God, assist me to declare Thy whole counsel! and help me to instruct by example as well as precept. How swiftly am I gliding down time's rapid stream! I am daily reminded of the uncertainty and shortness of life. I went to-day to visit a friend, and (as usual) smilingly came to the door, when behold! all was mourning and sorrow! An infant son had just taken its everlasting flight to the arms of Jesus. He was a fine boy, active and promising, but he had suddenly gone to return no more! The father's philosophy forsakes him now; parental feeling has uncontrolled sway. I recommended religion as the only sufficient support and comfort. I touched on the mysterious government of God; that truly "Clouds and darkness are round about him." yet "righteousness and judgment are the habitation of his throne." I pointed out the happiness of the beloved babe, which should lead us to devote our all to His service, that we might eventually share in the unspeakable blessedness to which the lovely infant is now raised. _Aug. 10th._--My soul rejoices at the news I have heard from home, that my eldest brother (George) has resolved to join the Methodists, and become a missionary among the Indians. How encouraging and comforting the thought that four of us are now united in the same Church, and pursue the same glorious calling. My Father has become reconciled, and my Mother is willing to part with her sons for the sake of the Church of Christ. _Aug. 14th--Sabbath._--Never did I feel my pride more mortified in the discharge of public duty. I was desirous of delivering a discourse, in Niagara, which would meet the approbation of all, after carefully adjusting the subject, by the assistance of a variety of authors; but through fatigue (having rode twelve miles), and embarrassment, I was scarcely able to finish. My heart felt hard and my mind barren, conscience reproached me that I had not acted with a single eye to the glory of God. In the afternoon, I threw myself on the mercy of God; my tongue was loosened and my heart warmed. Surely, "They that trust in the Lord shall not be confounded." _Aug. 17th._--This morning a lady died with whom I had considerable conversation on the subject of Methodism, and on the propriety of her daughters joining the society contrary to her wish. She appeared to be satisfied with my account of the principles and nature of Methodism, but did not like to acknowledge the propriety of her daughters' proceedings, although her judgment seemed convinced as I adverted to the principles of her own church. I am informed that yesterday she said, "The girls are right and I am wrong." How comforting this must be to her daughters, who have entirely overcome her opposition by their kindness, affection, and gospel simplicity. _Aug. 22nd._--Yesterday I delivered a discourse on the subject of Missions, for the purpose of forming a Missionary Society in this place (Niagara). _September 3rd, 1825._--I took tea this afternoon at Youngstown, U.S., for the first time. _Sept. 6th._--Had the pleasure of meeting my brother to-day, whom I have not seen for a year. How comforting to meet with those who are not only near by the ties of nature, but much more by the changing power of divine grace. _Sept. 9th._--Have been greatly benefitted to-day by hearing Bishop Hedding preach from Rev. iii. 5. _Sept. 16th._--I bless God for what mine eyes hath seen, and mine ears have heard to-day, being the first anniversary of the Canadian Missionary Society. The Hon. John Willson, M.P.P., was requested to take the chair. Several Indians, who had been brought to a knowledge of the truth, through the efforts of this Society, were present and spoke. How delightful to see the warlike Mohawk, and the degraded Mississauga, exchanging the heathen war-whoop for the sublime praise of the God of love! This is the commencement of greater things which the Lord will do for the aboriginies of Canada. _Sept. 23rd._--I have this day received my appointment for York and Yonge street. Never did I feel more sensibly the necessity of Divine help. Help me, O God, to go forth in Thy strength, and contend manfully under the banner of Christ! Amen. FOOTNOTES: [3] These voluminous diaries and journals are full of detail, chiefly of Dr. Ryerson's religious experience. They are rich in illustration of the severe mental and spiritual disciplinary process--self-imposed--through which he passed during these eventful years of his earlier life. They are singularly severe in their personal reflections upon his religious shortcomings, and want of watchfulness. They are tinged with an asceticism which largely characterized the religious experience of many of the early Methodist preachers of Mr. Wesley's time--an asceticism which strongly marked the Methodist biography and writings, which were almost the only religious reading accessible to the devoted Methodist pioneers of this country,--J. G. H. [4] In a previous and subsequent chapter Dr. Ryerson refers more particularly to this illness (pp. 28, 39, and elsewhere). It was a turning point in his life, and decided him to enter the ministry on his twenty-second birthday.--J. G. H. [5] Dr. Ryerson refers in another chapter to the overtures which were made to him at this time to enter the ministry of the Church of England.--J. G. H. CHAPTER III. 1825-1826. First Year of my Ministry and First Controversy. My first appointment after my admission on trial was to the (what was then called the York and Yonge Street Circuit), which then embraced the Town of York (now the City of Toronto) Weston, the Townships of Vaughan, King, West Gwillimbury, North Gwillimbury, East Gwillimbury, Whitchurch, Markham, Pickering, Scarboro', and York, over which we travelled, and preached from twenty-five to thirty-five sermons in four weeks, preaching generally three times on Sabbath and attending three class meetings, besides preaching and attending class meetings on week days. The roads were (if in any place they could be called roads) bad beyond description; could only be travelled on horse-back, and on foot; the labours hard, and the accommodations of the most primitive kind; but we were received as angels of God by the people, our ministrations being almost the only supply of religious instruction to them; and nothing they valued more than to have the preacher partake of their humble and best hospitality. It was during the latter part of this the first year of my itinerant ministry (April and May, 1826) that I was drawn and forced into the controversy on the Clergy Reserves and equal civil and religious rights and privileges among all religious persuasions in Upper Canada.[6] There had been some controversy between the leaders of the Churches of England and Scotland on their comparative standing as established churches in Upper Canada. In my earliest years, I had read and studied Blackstone's Commentaries on the laws of England, especially the rights of the Crown, and Parliament and Subject, Paley's Moral and Political Philosophy; and when I read and observed the character of the policy, and state of things in Canada, I felt that it was not according to the principles of British liberty, or of the British Constitution; but I had not the slightest idea of writing anything on the subject. At this juncture, (April, 1826,) a publication appeared, entitled "Sermon Preached and Published by the Venerable Archdeacon of York, in May, 1826, on the Death of the Late Bishop of Quebec," containing a sketch of the rise and progress of the Church of England in these provinces, and an appeal on behalf of that Church to the British Government and Parliament. In stating the obstacles which impeded the progress of the Church of England in Upper Canada, the memorable Author of the able discourse attacked the character of the religious persuasions not connected with the Church of England, especially the Methodists, whose ministers were represented as American in their origin and feelings, ignorant, forsaking their proper employments to preach what they did not understand, and which, from their pride, they disdained to learn; and were spreading disaffection to the civil and religious institutions of Great Britain. In this sermon, not only was the status of the Church of England claimed as the Established Church of the Empire, and exclusively entitled to the Clergy Reserves, or one seventh of the lands of Upper Canada, but an appeal was made to the Imperial Government and Parliament for a grant of L300,000 per annum, to enable the Church of England in Upper Canada, to maintain the loyalty of Upper Canada to England. And these statements and appeals were made ten years after the close of the war of 1812-1815, by the United States against Britain, with the express view of conquering Canada and annexing it to the United States; and during which war both Methodist preachers and people were conspicuous for their loyalty and zeal in defence of the country. The Methodists in York (now Toronto) at that time (1826) numbered about fifty persons, young and old; the two preachers arranged to meet once in four weeks on their return from their country tours, when a social meeting of the leading members of the society was held for conversation, consultation, and prayer. One of the members of this company obtained and brought to the meeting a copy of the Archdeacon's sermon, and read the parts of it which related to the attacks upon the Methodists, and the proposed method of exterminating them. The reading of those extracts produced a thrilling sensation of indignation and alarm, and all agreed that something must be written and done to defend the character and rights of Methodists and others assailed, against such attacks and such a policy. The voice of the meeting pointed to me to undertake this work. I was then designated as "The Boy Preacher," from my youthful appearance, and as the youngest minister in the Church. I objected on account of my youth and incompetence; but my objections were overruled, when I proposed as a compromise, that during our next country tour the Superintendent of the Circuit (Rev. James Richardson), and myself should each write on the subject, and from what we should both write, something might be compiled to meet the case. This was agreed to, and at our next social monthly meeting in the town, inquiry was made as to what had been written in defence of the Methodists and others, against the attacks and policy of the Archdeacon of York. It was found that the Superintendent of the Circuit had written nothing; and on my being questioned, I said I had endeavoured to obey the instructions of my senior brethren. It was then insisted that I must read what I had written. I at length yielded, and read my answer to the attacks made on us. The reading of my paper was attended with alternate laughter and tears on the part of those present, all of whom insisted that it should be printed, I objecting that I had never written anything for the press, and was not competent to such a task, and advanced to throw my manuscript into the fire, when one of the elder members caught me by the arms, and another wrenched the manuscript out of my hands, saying he would take it to the printer. Finding my efforts vain to recover it, I said if it were restored I would not destroy it but rewrite it and return it to the brethren to do what they pleased with it. I did so. Two of the senior brethren took the manuscript to the printer, and its publication produced a sensation scarcely less violent and general than a Fenian invasion. It is said that before every house in Toronto might be seen groups reading and discussing the paper on the evening of its publication in June; and the excitement spread throughout the country. It was the first defiant defence of the Methodists, and of the equal and civil rights of all religious persuasions; the first protest and argument on legal and British constitutional grounds, against the erection of a dominant church establishment supported by the state in Upper Canada. It was the Loyalists of America, and their descendants, in Upper Canada who first lifted up the voice of remonstrance against ecclesiastical despotism in the province, and unfurled the flag of equal religious rights and liberty for all religious persuasions. The sermon of the Archdeacon of York was the third formal attack made by the Church of England clergy upon the characters of their unoffending Methodist brethren and those of other religious persuasions; but no defence of the assailed parties had as yet been written. In a subsequent discussion on another topic, referring to this matter, I said: "Up to this time not a word had been written respecting the clergy of the Church of England, or the Clergy Reserve question, by any minister or member of the Methodist Church. At that time the Methodists had no law to secure a foot of land, on which to build parsonages, Chapels, and in which to bury their dead; their ministers were not allowed to solemnize matrimony; and some of them had been the objects of cruel and illegal persecution on the part of magistrates and others in authority. And now they were the butt of unprovoked and unfounded aspersions from two heads of Episcopal Clergy, while pursuing the 'noiseless tenor of their way,' through trackless forests and bridgeless rivers and streams, to preach among the scattered inhabitants the unsearchable riches of Christ."[7] _The Review_, in defence of the Methodists and others against such gratuitous and unjust imputations, consisted of about thirty octavo pages, appeared over the signature of "A Methodist Preacher;" it was commenced near Newmarket, in a cottage owned by the late Mr. Elias Smith, whose wife was a sister of the Lounts--a woman of great excellence. It was written piecemeal in the humble residences of the early settlers, in the course of eight days, during which time I rode on horseback nearly a hundred miles and preached seven sermons. On its publication I pursued my country tour of preaching, &c., little conscious of the storm that was brewing; but on my return to town, at the end of two weeks, I received newspapers containing four replies to my _Review_--three of them written by clergymen, and one by a scholarly layman of the Church of England. In those replies to the then unknown author of the _Review_, I was assailed by all sorts of contemptuous and criminating epithets--all denying that the author of such a publication could be "a Methodist Preacher,"--but was "an American," "a rebel," "a traitor,"--and that the _Review_ was the "prodigious effort of a party." My agitation was extreme; finding myself, against my own intention and will, in the very tempest of a discussion for which I felt myself poorly prepared, I had little appetite or sleep. At length roused to a sense of my position, I felt that I must either flee or fight. I decided upon the latter, strengthened by the consciousness that my principles were those of the British Constitution and in defence of British rights. I devoted a day to fasting and prayer, and then went at my adversaries in good earnest. In less than four years after the commencement of this controversy, laws were passed authorising the different religious denominations to hold land for churches, parsonages, and burying grounds, and their Ministers to solemnize matrimony; while the Legislative Assembly passed, by large majorities, resolutions, and addresses to the Crown against the exclusive pretensions of the Church of England to the Clergy Reserves and being the exclusive established Church of Upper Canada, though the Clergy Reserve question itself continued to be discussed, and was not finally settled until more than ten years afterwards. Several months after the commencement of this controversy I paid my first annual visit to my parents, and for the first two days the burden of my Father's conversation was this controversy which was agitating the country. At length, while walking in the orchard, my Father turned short, and in a stern tone, said, "Egerton, they say that you are the author of these papers which are convulsing the whole country. I want to know whether you are or not?" I was compelled to acknowledge that I was the writer of these papers, when my Father lifted up his hands, in an agony of feeling, and exclaimed, "My God! we are all ruined!" The state of my own mind and the character of my labours during this first year of my ministry, may be inferred from the following brief extracts from my diary:-- _October 4th_,--I have this evening arrived on my Circuit at York. I feel the change to be awfully important, and entirely inadequate to give proper instruction to so intelligent a people. The Lord give me his assisting grace. I am resolved to devote my time, my heart, my all, to God without reserve. I do feel determined, by God's assistance, to rise early, spend no more time than is absolutely necessary, pray oftener, and more fervently, to be modest and solemn in the discharge of my public duties--to improve every leisure moment by reading or meditation, and to depend upon the assistance of Almighty God for the performance of every duty. Oh, Lord, assist an ignorant youth to declare thy great salvation! _Oct. 9th._--Commenced my labours this day. In the morning, the Lord was very near to help me, giving me a tongue to speak, and a heart to feel. But in the evening, after I got through my introduction, recollection failed and my mind was entirely blank. For nearly five minutes I could scarcely speak a word; after this my thoughts returned. This seemed to be the hand of God, to show me my entire weakness. _Oct. 16th--Sabbath._--Oh, God, water the efforts of this day with thy grace! If I am the means of persuading only one soul to embrace the Lord Jesus, I shall be amply rewarded. "Paul planted, Apollos watered, but God gave the increase." I Cor. iii. 6. _Oct. 20th._--Once more, my Saviour, I renew my covenant and give myself away; 'tis all that I can do. _Oct. 27th._--For several days past the Lord has been very gracious to my soul, and has greatly helped me in declaring His glorious counsels. But to-day, my heart felt very hard while preaching to a company of graceless sinners. It was in a tavern, and I doubt the propriety of preaching in such places. _Oct. 31st._--I am one month nearer my end; am I so much nearer God and heaven? There are many precious hours I can give no favourable account of. Had I been more faithful, I might have led some poor wanderer into the way of truth. Oh, God, enter not into judgment with me! Spare the barren fig-tree a little longer. _November 4th--Friday (Fast Day.)_--One reason why my labours are not more blessed, is because I feel and know so little of spiritual things myself. There is too much of self about me. "When, gracious Lord, when shall it be, That I shall find my all in Thee; The fulness of Thy promise prove, The seal of Thine eternal love." _Nov. 6th._--I felt greatly blessed while addressing a large Sabbath-school of more than a hundred scholars. _Nov. 7th._--[On this day, the following letter was written from York by Dr. Ryerson to his Father. He said: On leaving the old home lately, I promised to write to you, my dear Father, and let you know how I am getting on. I arrived here a few days after I left home. I have received a letter from brother William, who told me that his prospects are encouraging. I received a letter also from brother John. He reached Perth about a fortnight after he left home, and was cordially received by all classes. He preached the Sabbath after he got there to large and respectable congregations. He was very much pleased with his appointment, and his prospects are very favourable. On the first evening of his preaching, one professed to experience justification by faith, and several were deeply convicted. He thinks, from several circumstances, that his appointment is of God. I am very well pleased with my appointment. I travel with a person who is deeply pious, a true and disinterested friend, and a very respectable preacher. I travel about two hundred miles in four weeks, and preach twenty-five times, besides funerals. I spend two Sabbaths in York, and two in the country. Our prospects on the circuit are encouraging. In York we have most flattering prospects. We have some increase almost every week. Our morning congregations fill the chapel, which was never the case before; and in the evening the chapel will not contain but little more than three-quarters of the people. Last evening several members of Parliament were present. I never addressed so large an audience before, and I never was so assisted from heaven in preaching as at this place. I have spent the last two Sabbaths in York, and I go to-day into the country. I was requested yesterday to address the Union Sunday-school, which contains about 150 or 200 children. It was a public examination of the School. I never heard children recite so correctly, and so perfectly before, as they did. There was quite a large congregation present, as it was designed to make a contribution for the support of the School. I first addressed a short discourse to the children, and then addressed the assembly. It was the most precious season that I ever experienced. It is, my dear Father, the most delightful employment I ever engaged in, to proclaim the name of Jesus to lost sinners. I feel more firmly attached to the cause than ever. The Lord has comforted, blessed, and prospered me beyond my expectations. I am resolved to devote all that I have and am, to his service. Get George to write shortly all the news of the day. Remember me to my dear Mother.--H.] [After writing to his Father, he wrote on the same day to his brother George, as follows:-- I have just heard the Governor's Speech to the two Houses of the Legislature. In the latter part of his address he hinted at a certain communication, which, by the permission of His Majesty, he would make by Message, to remove apprehensions that affected the civil rights of a very considerable part of the community. As to my religious enjoyments, I think that Christ has been more precious to me than ever. When I came into this Circuit, I began to fast and pray more than ever I had done before, and the Lord has greatly blessed me. I have scarcely had a barren time in preaching. I feel more strongly attached to the cause than ever. While the Lord will help, I am resolved to go forward. Rev. James Richardson is a man of good sense, and deep piety, and a very acceptable and useful preacher.--H.] _Nov. 10th._--Travelled twenty-two miles and preached twice. My views of Scripture of late have been obscure; I can recall the truths to my mind, but they don't make that impression they have hitherto done. Is this change of feeling inherent, or the effect of neglect of duty, and want of watchfulness? I will examine this point more fully. I know it is my privilege to enjoy peace with God, but whether it be my privilege at all times to possess equal feeling, I am not certain. _Nov. 23rd._--I think Mr. Wesley's advice indispensably necessary, "to rise as soon as we wake." I am resolved to be more punctual in rising for the time to come. _Nov. 29th._--How painful does my experience prove the truth of the Apostle, that "when I would do good evil is present with me." I have thought sometimes it would be impossible to forget God, or to be lukewarm in His cause; but alas I am prone to evil continually. _December 14th._--The Lord has greatly delivered my soul from the burden of guilt and fear with which I have been so painfully bowed down for several days past; and, blessed be the name of the Lord, He begins to revive His work on the circuit. Five more have been added to the Church this week. Glory to God for His mercy and love! _Dec. 30th._--A part of the day I spent in the Legislature. The first three months of last year I was in bad health, confined to my bed part of the time. The last nine months I have spent in trying to seek the lost sheep of the house of Israel. _York, January 1st, 1826._--How faithful is the Saviour to that promise, "Lo, I am with thee, even to the end of the world." Though weak in body I have had to preach three times a day, and travel many miles. Jesus has been very precious to my soul. _February 3rd._--I have travelled to-day in an Irish settlement, and preached twice to them. My life is a scene of toil and pain, I am far from well, and far from parents and relatives. While others enjoy all the advantages of domestic life, I am doomed to deny myself. Oh, my soul, behold the example the Saviour has set. "He had not where to lay his head." Is the servant above his Lord? _Feb. 11th._--For several days I have been visiting my friends. I think they are improving in religious knowledge. What an unspeakable blessing to see them showing a desire to walk in the narrow way that leads to life eternal. _Feb. 18th._--I have just returned to my Circuit. This is the first time I ever dropped appointments for the gratification of seeing my friends. It has taught me the lesson, that labouring in the vineyard of the Lord is more blessed than any personal gratification. _Feb. 28th._--This month presents the most mournful portrait I have ever beheld in retrospect of my past time since I began to travel. Since I visited my friends everything has gone against me. The season of recreation was not improved as it ought to have been; I lost the unction of the Holy One, and returned to my Circuit depressed in mind. Shall I sink down in despair? No, I will return unto the Lord. He has smitten, He will heal. I will go to the fountain open for sin and uncleanness. I will renew my covenant, and offer my poor all to him once more. _March 23rd._--This day closes my twenty-third year and the first of my ministry. How mysterious was the providence which induced me to enter the itinerant ministry. It was the Lord's doing, and it is marvellous in my eyes. Since I have devoted myself to Him in a perpetual covenant, how great has been His paternal care over me. I have felt the rod of affliction, but, He has sanctified it. I have been assailed by temptation, but He has delivered me. I have been caressed and flattered, but the Lord, in great mercy, has saved me from the dangerous rocks of vanity and pride. My soul has at times been overspread with clouds and darkness, but the "Sun of Righteousness has again risen" with brightness on his wings. I have oft been cast down, but blessed be the Lord who has given me the "oil of joy for mourning, and the garment of praise for the spirit of heaviness." My mind at times has been filled with doubts and fears, and I have been tempted to say, "I have cleansed my heart in vain, and washed my hands in innocency," but the Lord has saved my feet from slipping, and established my goings upon a firm foundation. He has put a new song into my mouth, and enabled me to say, "What time I am afraid I will trust in Thee." _April 17th._--This day, for the first time, I have declared to the aborigines of the country that "Jesus is precious to those who believe." My heart rejoiced in God, who is claiming the heathen for His inheritance. _April 19th._--[On this day Dr. Ryerson wrote from Saltfleet to his Mother. He said:-- As you, my dear Mother, were always anxious about my health, I write to-day to assure you that since I left home it has been extremely good. I think I am making some small progress in those attainments which are only acquired by prayer, and holy devotedness to God. I find the work I have undertaken is an all-important one. I have many things to learn, and many things to unlearn. I have had some severe trials, and some mortifying scenes. At other times I have been unspeakably blessed, and I have been greatly encouraged at some favourable prospects. Several times my views have been greatly enlarged, and my mind enlightened, while, with a warm and full heart, I have been trying to address a large and much affected congregation. It is not my endeavour to shine, or to please, but to speak to the heart and the conscience. And with a view to this, I have aimed at the root of injurious prejudices, and notions that I have found prevalent in different places. I find, by experience, that a firm reliance on the power and grace of Christ is everything. I hope that you, my dear Mother, will pray for me that the Lord will give me grace, power, and wisdom to do my whole duty. I am very sorry to hear of your ill-health. I hope and pray that the Father of all mercies will continue to support, comfort, and deliver you, in the midst of your afflictions and sorrows. Blessed be the Lord, dear Mother, the day is not far distant when you can rest your weary spirit in the arms of Jesus; and should I survive you, while you are pursuing the blessed, triumphant theme of redeeming love, in strains the most exalted, I will endeavour in my feeble way to follow you to the same blessed kingdom. Brother William received a letter from John last week. His health is very bad. His excessive labour has overcome him. He has forty appointments in four weeks. He is now stationed in Kingston.--H.] _April 25th._--For several days past I have been altogether engaged in writing a controversial pamphlet, and have attended little to the duty of self-examination. _April 28th._--I have been much blessed in reading the Journal of John Nelson. When I compare the unwearied labours, and severe sufferings of that brave soldier of the Cross, with my little efforts and sufferings, I blush for my lukewarmness, and am ashamed of my fearfulness. _May 10th._--[In these early days, the Methodist ministers had but little time for study before commencing their ministerial labours, and, as Dr. Ryerson often told me, they had to resort to many expedients to secure the necessary time for reading and study. This had often to be done on horseback. Dr. Ryerson's eldest brother, George, who had attended Union College, N.Y., turned his advantages in this respect to a good account. He sought to stimulate his younger brothers to devote every spare moment to suitable preparation for their work. In reply to a letter on this subject, from Rev. George Ryerson to his brother William, he said:-- I thank you for your kind advice respecting composition, and shall endeavour to follow it, although my necessary duties leave but very little time for literary improvement. Since I saw you, I have been principally engaged in Biblical studies which I find both profitable and interesting. I am now engaged in reading the Bible through in course with Dr. Adam Clarke's notes, also Paley's books. I received a letter from brother John a few days since. He had received a number into the Society, and there were a number more who appeared to be seriously awakened. Elder Madden, who was at York last week, says that Egerton is well, and that the cause of religion is prospering in York, and on the Yonge Street Circuit. We have had but very little increase in Niagara since I saw you, although our congregation is very large and attentive.--H.] _May 18th._--[In writing to-day to his brother George, Dr. Ryerson mentioned that he and Elder Case had visited the Credit Indians. Elder Case, he said, had come up to get Mrs. Wm. Kerr (_nee_ Brant) to correct the translation of one of the Gospels, and some hymns, in order to have them printed. He also wished Peter Jones to go down and preach to the Indians on the Bay of Quinte (Tyendinaga). It was there, he said, that the work of religion had begun to spread among them. About twelve had experienced religion, and others are under awakening. They do not, he said, understand enough English to receive religious instruction in that language; and, therefore, he wished Peter Jones to go down for two or three weeks. In this letter Dr. Ryerson said: I think the cause of religion is prospering in different parts of the Circuit. Upwards of thirty have been added to us in this town (York) since Conference, and our present prospects are equally encouraging. My colleague is a man who is wholly devoted to the work of saving souls. I hope that God will give us an abundant harvest. I am employing all my leisure time in the prosecution of my studies. I also practice composition. I am reading Rollin's Ancient History, Greek, and miscellaneous works. Are Father, and Mother, and all the family well? How are their minds disposed towards God and heaven? We have formed a Missionary Society in this place. I think we shall collect $40 or $50. I hope that period is not remote when the whole colony will be brought into a state of salvation!--H.] _June 7th._--My mind has been much afflicted with care and anxiety, for some days, on account of the controversy in which I am engaged. I feel it to be the cause of God; and I am resolved to follow truth and the Holy Scriptures in whatever channel they will lead me. Oh, Lord, I commend my feeble efforts to thy blessings! Grant me wisdom from above; and take the cause into thy own hands, for thy name's sake! _June 25th._--I have spent some days in visiting my friends, and also attending a Camp-meeting. The weather has been very unfavourable; but the showers that watered the earth are now past, and showers of Divine blessing are descending. The song of praise is ascending, and sinners are crying for mercy. Oh, Lord, carry on the glorious work! _July 7th._--The enemy gained victory over me to-day, by tempting me to neglect Class for other employments. But I was defeated. Company coming in, I was hindered from doing what I desired. Conscience condemned, and darkness and distress followed. Oh, Lord, henceforth help me _to do my duty_! _July 9th.--Sabbath._--I was called this evening to a drunken, dying man. He was entirely ignorant both of his bodily and spiritual danger. What a scene! An immortal soul just plunging into hell, and yet hoping for heaven! How awful is the state of one whom God gives over to believe a lie! His life is ended, his family destitute, and his soul lost! _July 19th._--Surely nothing can afford more pleasure to an enquiring mind bent on historical researches, than the perusal of documents relating to the ancient chosen people of God. That a people who could, according to their legitimate records, number more than eight hundred thousand fighting men, should slip from the records of men, hide themselves from human observation, and inhabit limits beyond geographical research, is a phenomenon unprecedented in the world's history; and that they should remain in this state more than two thousand years, among the vast discoveries which travellers have made, is still more surprising. Such is the wonderful government of Him whose ways are past finding out. I trust the day is not far distant when the lost will be found, and the dead be alive! _July 26th._--For several days I have been holding meetings and conferences with the Indians. Their hearts are open to receive instruction, and their hands extended to receive the bread of life. If the Lord will open the way, I will try to acquire a knowledge of their language. My soul longs to bring them to the Word of Truth. _July 30th._--A day or two since I had the pleasure of seeing a brother whose ecclesiastical duties have separated us for nearly a year. How many tender recollections of God's care and merciful dealings, since our last meeting rushed upon our minds. But while enabled to rejoice together, we were called upon to mourn the loss of one brother, taken away to the world of spirits. _August 17th._--Scarcely a day passes without beholding new openings to extend my ministerial labours. To-day, in an affecting manner, I witnessed the hands of suffering humanity stretched forth to receive the word of life. More than five hundred aborigines of the country were assembled in one place. In a moral point of view, they may be said to be "sitting in the valley of the shadow of death." "The day star from on high" has not yet dawned upon them. Alas! are they to perish for lack of knowledge? Can not the dry bones live? Oh, thou who art able to raise up children unto Abraham! speak the word, devise the means, and these long lost prodigals shall return to their father's house! I noticed activity, both in body and mind, superior skill in curious workmanship; genius flashed in their countenances; and yet shall these noble powers be bound fast in the cruel chains of ignorance, and these immortal spirits go from a rayless night to midnight tomb? Oh, Thou Light of the World, shine upon them! One of their nation whom God has plucked as a brand from the burning, attempted to explain the Christian religion to them. They listened and bowed assent, saying "ha, ha." Oh, Lord, if Thou wilt qualify me and send me to dispense to them the Bread of Life, I will throw myself upon Thy mercy, and submit to Thy will. _August 20th._--Amongst all the authors with whom I am acquainted, who treat on Church Government, the Rev. Dr. Campbell is the most clear and satisfactory. With a great deal of talent, penetration, and research, he exhibits the Church in all her various forms, till her power made empires tremble, and her riches bid defiance to poverty. His excellent lectures have enlarged my mind on the subject of ecclesiastical polity, and rendered my feelings more liberal. I am convinced that form of government is best which most secures order and union in society. _August 20th--Sabbath._--To-day closes my ministerial labours at York, where I have been stationed for two years. Many precious seasons have I enjoyed; and, blessed be the Lord, He has set His seal to my labours, and I think I can call God to witness that I have not failed in my feeble way to declare the whole counsel of God. Oh, Lord, seal it with Thy Spirit's power! FOOTNOTES: [6] A fuller reference to this subject will be found in Chapters vi. and viii.--H. [7] Letters to the Hon. W. H. Draper on "_The Clergy Reserve Question; as a Matter of History, a Question of Law, and a Subject of Legislation_." Toronto, 1839, pp. 11, 12. CHAPTER IV. 1826-1827. Missionary to the River Credit Indians. At the Conference of 1826, I was appointed Missionary to the Indians at the Credit, but was required to continue the second year as preacher, two Sundays out of four, in the Town of York, of which my elder brother, William, was superintendent, including in his charge several other townships. He was aided by a colleague, who preached in the country, but not in the town. The Chippewa tribe of Indians had a tract of land on the Credit River, on which the Government proposed to build a village of some twenty or thirty cottages, with the intention of building a church for them and inducing them to join the Church of England, upon the pretext that the Methodist preachers were Yankees. As my Father had been a British officer, and fought seven years during the American Rebellion for the unity of the Empire, was the first High Sheriff in the London District (having been appointed in 1808); and had, with his sons, fought in defence of the country in the war of the United States with Great Britain, in 1812-1815, and my father's elder brother having been the organizer of the Militia and Courts of the London District, the name Ryerson became a sort of synonym for loyalist throughout the official circles of the province; and my appointment, therefore, as the first stationed Missionary among the Indians, and from thence to other tribes, was a veritable and standing proof that the imputation of disloyalty against the Methodist Missionaries was groundless. When I commenced my labours among these poor Credit Indians (about two hundred in number) they had not entered into the cottages which the Government had built for them on the high ground, but still lived in their bark-covered wigwams on the flats beside the bank of the River Credit. One of them, made larger than the others, was used for a place of worship. In one of these bark-covered and brush-enclosed wigwams, I ate and slept for some weeks; my bed consisting of a plank, a mat, and a blanket, and a blanket also for my covering; yet I was never more comfortable and happy:--God, the Lord, was the strength of my heart, and-- "Jesus, all the day long, was my joy and my song." [Illustration: Indian Village at the River Credit in 1827--Winter.] Maintaining my dignity as a minister, I showed the Indians that I could work and live as they worked and lived. Having learned that it was intended by the advisers of the Lieutenant-Governor, on the completion of the cottages, to erect an Episcopal Church of England for the absorption of the Indian converts from the Methodists into that Church, I resolved to be before them, and called the Indians together on the Monday morning after the first Sunday's worship with them, and using the head of a barrel for a desk, commenced a subscription among them to build a house for the double purpose of the worship of God and the teaching of their children. Never did the Israelites, when assembled and called upon by King David, (as recorded in the 29th chapter of the first book of Chronicles) to subscribe for the erection of the Temple, respond with more cordiality and liberality, in proportion to their means, than did these converted children of the forest come forward and present their humble offerings for the erection of a house in which to worship God, and teach their children. The squaws came forward to subscribe from shillings to dollars, the proceeds of what they might earn and sell in baskets, mats, moccasins, &c., and the men subscribed with corresponding heartiness and liberality of the salmon that they should catch--which were then abundant in the river, and which, I think, sold for about twelve and a half cents each. On the same day, a plan of the house was prepared, and I engaged on my own individual responsibility, a carpenter-mason, by the name of Priestman (who had been employed by the Government to build the Indian cottages), to build and finish the house for the double purpose of worship and school, and then mounted my horse and visited my old friends in York, on Yonge Street, Hamilton, and Niagara Circuits, and begged money to pay for all, and at the end of six weeks the house was built and paid for, while our "swell" friends of the Government and of the Church of England were consulting and talking about the matter. It was thus that the Church-standing of these Indian converts was maintained, and they were enabled to walk in the Lord Jesus as they had found Him. My labours this season were very varied and severe. I had to travel to York (eighteen miles) on horseback, often through very bad roads, and preach two Sundays out of four (my second year in town). After having collected the means necessary to build the house of worship and school-house, I showed the Indians how to enclose and make gates for their gardens, having some knowledge and skill in mechanics.[8] Between daylight and sunrise, I called out four of the Indians in succession, and showed them how, and worked with them, to clear and fence in, and plow and plant their first wheat and corn fields. In the afternoon, I called out the school-boys to go with me, and cut and pile, and burn the underbrush in and around the village. The little fellows worked with great glee, as long as I worked with them, but soon began to play when I left them. In addition to my other work, I had to maintain a heavy controversy with several clergymen of the Church of England on Apostolic Ordination and Succession, and the equal civil rights and privileges of different religious denominations.[9] A few months after my appointment to the Credit Indian Mission, the Government made the annual distribution of presents to the Georgian Bay and Lake Simcoe Indians--all of whom were assembled at the Holland Landing, on the banks of the Holland River, at the southwest extremity of Lake Simcoe. They consisted chiefly of the Snake tribe, the Yellowhead tribe (Yellowhead was the head Chief), and the John Aissance tribe. Peter Jones and I, with John Sunday, had visited this tribe at Newmarket, the year before, and preached to them and held meetings with them, when they embraced the Christian religion, and remained true and faithful. Peter Jones and myself attended the great annual meeting of the Indians, and opened the Gospel Mission among them. In my first address, which was interpreted by Peter Jones, I explained to the assembled Indians the cause of their poverty, misery, and wretchedness, as resulting from their having offended the Great Being who created them, but who still loved them so much as to send His Son to save them, and to give them new hearts, that they might forsake their bad ways, be sober and industrious; not quarrel, but love one another, &c. I contrasted the superiority of the religion we brought to them over that of those who used images. This gave great offence to the French Roman Catholic Indian traders, who said they would kill me, and beat Peter Jones. On hearing this, Col. Givens, the Chief Indian Superintendent, called them together and told them that the Missionary Ryerson's father was a good man for the King, and had fought for him in two wars--in the last of which his sons had fought with him--and that if they hurt one of these sons, they would offend their great father the King; that Peter Jones' father had surveyed Government lands on which many of the Indians lived. This representative of the Government, a man of noble feelings and generous impulses, threw over us the shield of Royal protection. After the issuing of the goods to the Indians, Peter Jones remained with the Huron and Georgian Bay Indians, and preached to them with great power; while I went on board a schooner, with the Yellowhead Indians, for the Narrows, on the northern shore of Lake Simcoe, near Orillia, where the Indians owned Yellowhead (now Chief) Island, and which I examined with a view of selecting a place for worship, and for establishing a school. A Mission-school was established on this island. It was afterwards removed by Rev. S. (now Dr.) Rose and others to the mainland at Orillia, and was faithfully taught by the late William Law (1827) and by the Rev. S. Rose (1831). An amusing incident occurred during this little voyage on the schooner, which was managed by the French traders who had threatened my life two days before. The wind was light, and the sailors amused themselves with music--one of them playing on a fife. He was attempting to play a tune which he had not properly learned. I was walking the deck, and told him to give me the fife, when I played the tune. The Frenchmen gathered around my feet, and looked with astonishment and delight. From that hour they were my warm friends, and offered to paddle me in their canoes among the islands and along the shore wherever I wished to go. By the advice of some of my brethren, I called on the Lieutenant-Governor, Sir Peregrine Maitland, after I arrived in Toronto, for the purpose of giving him a general account of the progress of the Christian religion amongst the Indian tribes I said to him:-- "The object I have in view is the amelioration of the condition of the Indians in this Province. The importance of this, both to the happiness of the Indian tribes, and the honour of the government under which they live, has been deeply felt by the parent state, so forcibly that a church was built and the Protestant religion introduced amongst the Six-Nations at the Grand River, about the beginning of the century. This effort of Christian benevolence has been so far successful as to induce some hundreds of them to receive the ordinances of the Christian religion. But the Chippewa tribes have hitherto been overlooked, till about four years ago, when the Methodists introduced the Christian religion amongst them. In a short time about one hundred embraced the religion of Christ, exhibiting every mark of a sound conversion. Their number soon increased, and a whole tribe of Mississaugas renounced their former superstitions and vices, and became sober, quiet Christians. They then felt anxious to become domesticated; their desire being favourably regarded, a village was established at the Credit, and houses built for them. They have this season planted about forty acres of corn and potatoes, which promise an abundant harvest. About forty children attend the common school, nearly twenty can write intelligibly, and read the Holy Scriptures and the English Reader. At Belleville a change especially interesting has been effected. The work was commenced there about two years ago, and now in their whole tribe, numbering about two hundred, there is not one drunkard! They are also becoming domesticated and are building a village on one of their islands in the Bay of Quinte, which they had squandered away in their drunken revels, but which is now repurchased for them by some benevolent individuals. A Day and Sunday School are established in which upwards of fifty children are taught. From the Belleville Indians the Gospel spread to the tribes which inhabit the country adjacent to Rice Lake. Here also may be seen a wonderful display of the "power of God unto Salvation to every one that believeth." In less than a year, the whole of this body, whose census is 300, renounced their idolatrous ceremonies and destructive habits, for the principles, laws and blessings of that kingdom which is righteousness, peace, and joy in the Holy Ghost. They are all, save a few, converted and changed in their hearts and lives, and earnestly desire a settled life. The uniform language of all, so soon as they embrace the Christian religion is, "Let us have houses, that we may live together in one place, learn to till the ground, hear the word of the Great Spirit, and have our children taught to read the good book." Another field of Christian labour is already ripe amongst the Lake Simcoe Indians, who number about 600 souls. About two months ago an opportunity opened for introducing the Christian religion to them, and such was their readiness to hear and believe the words of salvation, that more than 100 have already professed the Christian faith, and are entirely reformed. A school is established in which forty are taught by a young man named William Law, lately from England. This extensive reformation, has been effected and continued, by means, which, to all human appearance, are altogether inadequate to the accomplishment of such a work. A school at the Grand River containing thirty scholars, one at the Credit forty, another at Belleville upwards of thirty, and one lately established at Lake Simcoe containing forty, and the missionaries who have been employed amongst the Indians, together with the boarding of a number of Indian boys, have only amounted to a little more than L150 per annum. It is of the last importance to perpetuate and extend the impressions which have already been made on the minds of these Indians. The schools and religious instruction must be continued; and the Gospel must be sent to tribes still in a heathen state. But in doing this our energies are weakened, and the progress of Christian labour much impeded by serious difficulties which it is in the power of the government to remove. These obstacles are principally confined to the Lake Simcoe Indians, the most serious of which is occasioned by the traders, who are Roman Catholic Frenchmen, employed to accompany the Indians in their hunting for the purpose of procuring their furs, and who are violently opposed to the reformation of the Indians. These traders are about eighty in number, and have long been accustomed to defraud and abuse the Indians in the most inhuman manner; they have even laid violent hands on some of the converted Indians, and tried to pour whiskey down their throats; but, thank God, have failed, the Indians successfully resisted them. To shake the faith of some, and deter others from reforming, they have threatened to strip them naked in the winter, when they were at a distance of 100 miles from the white settlement, and there leave them to freeze to death. Col. Givens, when he was up issuing their presents about a month ago, threatened the traders severely if they disturbed the Indians in their devotions, or did any violence to their teachers. He also suggested the idea of your Excellency issuing a proclamation to prevent any further abuses. Sir Peregrine replied: "When the Legislature meets, I shall see if something can be done to relieve them more effectively, but I do not think that I can do anything by the way of proclamation. If, upon deliberation, I find that I can do something for them, I shall certainly do it." I observed: The civil authority would be an ample security, while the Indians are among the white inhabitants; but these abuses are practised when they are one or two hundred miles from the white settlements. The traders follow them to their hunting grounds, get them intoxicated, and then get their furs for one fourth of their value, nay, sometimes take them by force. These Frenchmen are able-bodied men, and have abused the Indians so much they are afraid of them; and, therefore, have not courage, if they had strength to defend themselves. Under these circumstances your Excellency will perceive the Indians have no means of obtaining justice, and from their remote situation the power of civil authority is merely nominal in regard to them. His Excellency observed, "I am very much obliged to you for this information; I shall do all in my power for them." FOOTNOTES: [8] When about fourteen years of age, an abridged "Life of Benjamin Franklin" fell into my hands, and I read it with great eagerness. I was especially attracted by the account of his mechanical education and of its uses to him in after years, during and after the American Revolution, when he became Statesman, Ambassador, and Philosopher. My father was then building a new house, and I prevailed on him to let me work with the carpenter for six months. I did so, agreeing to pay the old carpenter a York shilling a day for teaching me. During that time, I learned to plane boards, shingle, and clapboard the house, make window frames and log floors. The little knowledge and skill I then acquired, was of great service when I was labouring among the Indians, as well as my early training as a farmer. I became head carpenter, head farmer, as well as missionary, among these interesting people, during the first year of their civilized life. [9] See note on p. 85; also Chapters vi. and viii.--H. CHAPTER V. 1826-1827. Diary of my Labours Among the Indians. The following extracts from my diary contain a detailed account of my mental and spiritual exercises and labours at this time, as well as many interesting particulars respecting the Indians, not mentioned in the foregoing chapter:-- _Credit, September 16th, 1826._--I have now arrived at my charge among the Indians. I feel an inexpressible joy in taking up my abode amongst them. I must now acquire a new language, to teach a new people. _Sept. 17th._--This day I commenced my labours amongst my Indian brethren. My heart feels one with them, as they seemed to be tenderly alive to their eternal interests. May I possess every necessary gift to suffer labour, and teach the truth as it is in Jesus. _Sept. 23rd._--Greatly distressed to-night on account of a sad circumstance. Three or four of the Indians have been intoxicated; and one of them, in a fit of anguish, shot himself! This was caused by a wicked white man, who persuaded them to drink cider in which he mixed whiskey. [See letter below.] _Sept. 24th.--Sabbath._--I tried to improve the mournful circumstance that occurred yesterday, as the Indians seemed much affected on account of the awful death of their brother. _Sept. 25th._--We have resolved upon building a house, which is to answer the double purpose of a school-house, and a place for divine worship. In less than an hour these poor Indians subscribed one hundred dollars, forty of which was paid at once. What a contrast, a short time ago they would sell the last thing they had for whiskey; now they economize to save something to build a Temple for the true God! _Sept. 26th._--To-day I buried two Indians, one the man who committed suicide, the other a new-born babe. _Oct. 8th._--For many days I have been employed in an unpleasant controversy, for our civil and religious rights, which has taken much of my time and attention. _Oct. 9th._--One of my brethren has been suddenly called from his labours, to his eternal home. Alas! my beloved Edward Hyland is no more. He entered the field after me, but he has gone before me! _Oct. 14th._--I have been employed the whole week in raising subscriptions for the Indian Church; we have now enough subscribed. _Oct. 19th._--[In a letter, to-day, to his brother George, who wished to hear something about the Indian work, Dr. Ryerson said: I have to attend to various things previous to settling myself permanently at the Credit. I preached there to the Indians the two succeeding Sabbaths after I left home, and have been employed since that time in building a chapel for them at the Credit. The Indians in general, appear to be steadfast in their religious profession. They are faithful in their religious duties, and exemplary in their lives. One unhappy circumstance occurred there. [See entry in Diary of 23rd September.] I preached a solemn discourse on the subject of guarding against temptation and intemperance the same day, illustrating it throughout by this lamentable example. The Indians appeared to be much affected; and, I think, through the mercy of God, it has, and will prove a salutary warning to them. The Indians were very spirited in building their chapel. They made up more than a hundred dollars towards it, and are willing to do more, if necessary. By going in different parts of the country, I have got about enough subscribed and paid to finish it. I have now permanently resided at the Credit Mission not quite a fortnight. I board with John Jones; have a bed-room, but no fire-place, except what is used by the family. I can speak a little Mississauga, and understand it pretty well. As to my enjoyments in religion, I have lately had the severest conflicts I ever experienced; but at times the rich consolations of religion have flowed sweetly to my heart and God has abundantly blessed me, especially in my pulpit ministrations. It is the language of my heart to my blessed Saviour, Thy will, not mine, be done. Our prospects in little York are favourable. The chapel is enlarged, and the congregation greatly increased, some having lately joined.--H.] _Nov. 9th._--This evening in visiting a sick Indian man, I endeavoured, through an interpreter, to explain to him the causes of our afflictions, the sympathy of Jesus, and the use of them to Christians. We afterwards had prayer, many flocked into the room. The sick man was filled with peace in believing, insomuch that he clapped his hands for joy. [Illustration: John Jones' House at the Credit, where Dr. Ryerson resided.] _Nov. 26th.--Sabbath._--This has been an important day. We opened our Indian Chapel by holding a love-feast, and celebrating the Lord's supper. The Indians with much solemnity and feeling expressed what God had done for them. Rev. Wm. Case addressed them. In the evening he gave them most important instruction, as to domestic economy and Christian duties. After this a short time was spent in teaching them the Ten Commandments, the Indian speaker repeating them audibly sentence by sentence, which was responded to by the whole congregation. At the close, eight persons, seven adults and one infant were baptized. Three years ago they were without suitable clothes, home, morality, or God. Now they are decently clothed, sheltered from the storm by comfortable dwellings, and many of them rejoicing in the hope of a glorious immortality. _Nov. 29th._--Last evening, in addressing a few of the Indians, who were collected on account of the death of one of them, (John Muskrat) I felt a degree of light spring up in my mind. This Indian was converted about a year ago, and has ever since maintained a godly walk and holy conversation. Thus missionary labour has not been in vain. This is the third that has left an encouraging testimony behind of a glorious resurrection. _Nov. 30th._--I have this day divided the Indian society into classes, selected a leader for each, from the most pious and intelligent. I meet these leaders once a week separately, to instruct them in their duty. _Dec. 7th._--I have been often quite unwell, owing to change of living, being out at night; my fare, as to food _is very plain_, but wholesome, and I generally lie on boards with one or two blankets intervening.[10] _Dec. 8th._--I am feeling encouraged in the prosecution of the Indian language, and in the spirit of my mission. There is a tenderness in the disposition of many of the Indians, especially of the women, which endears them to the admirers of natural excellence. One of them kindly presented me with a handsome basket, which is designed to keep my books in. This afternoon I collected about a dozen of the boys, to go with me to the woods, in order to cut and carry wood for the chapel. Their exertions and activity were astonishing. _Dec. 16th._--I have this week been trying to procure for the Indians the exclusive right of their salmon fishery, which I trust will be granted by the Legislature.[11] I have attended one of their Councils, when everything was conducted in the most orderly manner. After all the business was adjusted, they wished to give me an Indian name. The old Chief arose, and approached the table where I was sitting, and in his own tongue addressed me in the following manner: "Brother, as we are brothers, we will give you a name. My departed brother was named Cheehock; thou shalt be called Cheehock."[12] I returned him thanks in his own tongue, and so became initiated among them. _Dec. 22nd._--My brother John, writing from Grimsby, thus acknowledges the kind advice of brother George: I thank you for your kind advice, and I can assure you I have felt of late, more than ever, the importance of preaching Christ, and Christ alone. It is my aim and constant prayer to live in that way, so that I can always adopt the language of the Apostle, Romans xiv. 7, 8. I wish you to write as often as convenient. Any advice or instruction that you may have at any time to give, will be thankfully received. _January 4th, 1827._--After the absence of more than a week, I again return to my Indians, who welcome me with the tenderest marks of kindness. Watch-night on New Year's Eve was a season of great rejoicing among them. About 12 o'clock, while their speaker was addressing them, the glory of the Lord filled the house, and about twenty fell to the floor. They all expressed a determination to commence the New Year with fresh zeal. My soul was abundantly blessed at the commencement of the year, while speaking at the close of the Watchnight services in York. My engagement in controversial writing savours too much of dry historical criticism to be spiritual, and often causes leanness of soul; but it seems to be necessary in the present state of matters in this Colony, and it is the opinion of my most judicious friends, that I should continue it till it comes to a successful termination. _Jan. 10th._--[Having received a letter of enquiry from his brother George, Dr. Ryerson replied at this date, and said:-- I have been unwell for nearly two months with a continuance of violent colds, occasioned by frequent changes from a cold house and a thinly-clad bed at the Credit, to warm rooms in York. My indisposition of body has generally induced a depression of spirits, which has often unfitted me for a proper discharge of duties, or proficiency in study. However, in the midst of bodily indisposition, the blessings of the Holy Spirit have been at times abundantly poured into my soul, insomuch that I could glory in tribulation, and rejoice that I am counted worthy to labour and suffer among the most unprofitable and worthless of the labourers in my Saviour's vineyard. The Indians are firm in their Christian profession, and some of them are making considerable improvement in the knowledge of doctrine and duties of religion, and of things in general. They are affectionate and tractable. I am very unpleasantly situated at the Credit, during the cold weather, as there are nearly a dozen in the family, and only one fire-place. I have lived at different houses among the Indians, and thereby learned some of their wants, and the proper remedies for them. Having no place for retirement, and living in the midst of bustle and noise, I have forgotten a good deal of my Greek and Latin, and have made but little progress in other things. My desire and aim is, to live solely for the glory of God and the good of men. By the advice of Mr. M. S. Bidwell and others, I am induced to continue the Strachan controversy, till it is brought to a favourable termination. I shall be heartily glad when it is concluded.--H.] _Jan. 16th._--One of the Indians (Wm. Sunegoo) has been tempted to drink. I visited him as soon as he returned to the village. I entreated him to tell me the whole truth, which he did. After showing him his sin and ingratitude to God and his friends, he wept aloud, almost despairing of mercy. I pointed him to the Saviour of penitent sinners. He fell on his knees, and we spent some time in prayer. After evening service he confessed his sin publicly, asked forgiveness of his brethren, and promised in the strength of God to be more watchful. Thus have we restored our brother in the spirit of meekness. _Jan. 26th._--Last Sunday we held our quarterly meeting at York. About thirty of the Indian brethren were present; their cleanliness, modesty, and devout piety were the subject of general admiration. _Feb. 4th._--To-day I preached to the Indians. Peter Jacobs, an intelligent youth of 18, interpreted, and afterwards spake with all the simplicity and eloquence of nature. A scene never to be forgotten was witnessed by me in visiting an Indian woman this evening; after months of severe suffering, she sweetly yielded up the ghost in the triumphs of faith. She embraced the Christian religion about eight months ago, and was baptized by Rev. T. Madden. Notwithstanding her many infirmities, she went to the house of God as long as her emaciated frame, with the assistance of friends, could be supported. A few days previous to her decease, she gave (to use her own words) "her whole heart into the hands of Jesus, and felt no more sorry now, but wanted to be with Jesus." While addressing a number assembled in her room, who were weeping around her bed, her happy spirit took its triumphant flight to the arms of the Saviour she loved so much. How would the hearts of a Wesley and Fletcher burst forth in rapture, could they have seen their spiritual posterity gathering the wandering tribes of the American forest into the fold of Christ, and heard the wigwam of the dying Indian resound with the praises of Jehovah! _Feb. 10th._--A blessed quarterly meeting--Elder Case preached in the morning, and my brother George in the evening. The singing was delightful, and the white people present were extremely interested. At the close a collection of $26.75 was taken up, principally from the Indians! Peter Jacobs was one of the speakers. _Feb. 16th._--The importance of fostering our school among the Indians, and of encouraging the teacher in this discouraging and very difficult task, cannot be overestimated. Rev. Wm. Case, thinking that I had some aptitude for teaching, wrote me a day or two ago, as follows:-- Do you think the multitude of care, and burden of the school does sometimes mar the patience of the teacher? If so, you would do well to kindly offer to assist him occasionally, when he is present, and so by example, as well as by occasional kind remarks, help him to correct any inadvertencies of taste. I know the burden of a teacher in a large school, and a perpetual sameness in the same employment, especially in this business, is a tiresome task. I consider this school of vast importance, on several accounts, and especially considering the hopes to be entertained of several interesting youths there. _Feb. 27th._--I have written from fifteen to sixteen hours to-day in vindicating the cause of dissenters against the anathemas of high churchmen. _March 5th, 1827._--To-day I am on my way to see my parents. My Father is becoming serious, and my younger brother Edwy has joined the Methodist Society. I thank God for this blessed change. _York, March 8th._--[As an interesting bit of personal history, descriptive of Dr. Ryerson's manner of life among the Credit Indians, I give the following extract from a letter written by Rev. William to Rev. George Ryerson. William says:-- I visited Egerton's Mission at the Credit last week, and was highly delighted to see the improvement they are making both in religious knowledge and industry. I preached to them while there, and had a large meeting and an interesting time. The next morning we visited their schools. They have about forty pupils on the list, but there were only thirty present. The rest were absent, making sugar. I am very certain I never saw the same order and attention to study in any school before. Their progress in spelling, reading, and writing is astonishing, but especially in writing, which certainly exceeds anything I ever saw. They are getting quite forward with their work. When I was there they were fencing the lots in the village in a very neat, substantial manner. On my arrival at the Mission I found Egerton, about half a mile from the village, stripped to the shirt and pantaloons, clearing land with between twelve and twenty of the little Indian boys, who were all engaged in chopping and picking up the brush. It was an interesting sight. Indeed he told me that he spent an hour or more every morning and evening in this way, for the benefit of his own health, and the improvement of the Indian children. He is almost worshipped by his people, and I believe, under God, will be a great blessing to them.--H.] _March 14th._--After several pleasant days absence I return again to my Indian brethren. Have been much profited by reading the lives of Cranmer, Latimer, Burnet, Watts, Doddridge, and especially that of Philip Skelton, an Irish Prelate. The piety, knowledge, love, zeal, and unbounded charity, are almost beyond credit; except on the principle that he that is _spiritual_, can do all things. _March 19th._--An Indian who has lately come to this place, and has embraced the religion of Christ, came to Peter Jones, and asked him, what he should do with his implements of witchcraft, whether throw them in the fire, or river, as he did not want anything more to do with them. What a proof of his sincerity! Nothing but Christianity can make them renounce witchcraft, and many of them are afraid of it long after their conversion. _March 20th._--Busy to-day selecting suitable places for planting, and employed the school boys in clearing some land for pasture. _March 24th._--I am this day twenty-four years old. During the past year my principal attention has been called to controversial labours. If the Lord will, may this cup pass by in my future life. _March 25th--Sabbath._--This day is the second anniversary of my ministerial labours. My soul has been refreshed, my tongue loosened, and my heart warmed. _April 1st, 1827--Sabbath._--In speaking to my Indian brethren, the word seemed deeply to affect their hearts. _April 2nd._--In meeting Class this evening, I spoke for the first time in Indian. My mind was much affected. The Indians broke forth in exclamations of joy to hear a white man talk about God and religion in their own tongue. _April 6th._--My dear brother William and Dr. T. D. Morrison have spent a night here, and greatly refreshed me by their converse. _April 9th._--Another lesson of mortality in the death of Brother John Jones' only child. I have been trying to comfort the parents, who seem to bear their trial with Christian fortitude. _York, April 15th._--[In a letter to his brother George at this date, Dr. Ryerson thus speaks of the work under his care:-- We are all well, and are blessed in our labours at this place, and at the Credit. I think the Indians are growing in knowledge and in grace. They are getting on pretty well with their spring work. But in some respects they are Indians, though they have become Christians. I came from Long Point with a full determination to live wholly for God and His Church. Through the blessing of God I have received greater manifestations of grace than I had felt before during the year. I have lately read "_Law's Serious Call to a Devout and Holy Life_," which has been very beneficial to me. My greatest grief of late is, that my love to God and His people is not more humble, more fervent, and more importunate. O could I feel as Jesus felt when he said, "My meat and drink is to do the will of him that sent me." How much more happy and useful I would be! I pray that I may. John and Peter Jones seem to thirst after holiness, and are growing in grace. The Society in this place (York) appears to be increasing in grace and in number. I was abundantly assisted by heavenly aid to-day, while preaching. The congregation seemed to be deeply affected this evening. I hope the word has not gone forth in vain. The Sunday-schools are prospering in this place. I proposed the new method of increasing the Sunday-schools, by giving a reward ticket to every scholar who would procure another that had not attended any other school. In two Sabbaths between twenty and thirty new scholars were procured in one school.--H.] _April 16th._--The last part of last week I was powerfully assailed by the devil, and became greatly dejected. Alas! I fear I was more disturbed on account of my own reputation than for the cause of Jesus. While preaching on Sabbath evening, heavenly light broke in on my soul, and all was peace. I am now among the dear objects of my care. My heart leaped for joy as I came in sight of the village, and received such a hearty welcome. Much refreshed with meeting them in Class, and particularly in private conversation with Peter Jones, about the dispensations of God towards us in the increase of our graces and gifts. We had about thirty boys out at work this evening clearing land. They are very apt in learning to work. _April 18th._--I was impressed to-day with the fact that the untutored Indian can display all the noble feelings of gratitude, love, and benevolence. An Indian, who has lately come to this place and embraced the Christian religion, has ever since shown great attachment to me. He has, without my knowledge, watered, fed, and taken care of my horse, saying he lived closer to the stable than I did. Yesterday I got out of hay, and could not get any till this afternoon. When I came to the stable I found grass in the manger; the Indian was there, and had just fed him. I said I was very glad, for he must be very hungry, but the Indian replied, "No, he not very hungry. I took him down where grass grow, and let him eat plenty." Oh, God, thought I, do such principles dwell in the people whom the white man despises? Is not this as noble and pure as it is simple? Though the circumstance is small in itself, it involves a moral principle to which many mighty men are strangers. He gave the widow's mite. Enfeebled by sickness, he exposed himself; touched by compassion, he relieved the sufferer. A few weeks ago, a heathen from the forest, he now performs an act that might make many Christians blush. How many professing Christians consider it a condescension to attend upon the servant of Christ and his beast, but this wild man of the woods esteems it a privilege to wash His disciple's feet. "Many that are first shall be last, and the last shall be first." _April 25th._--Last Sunday, four Indians came from Lake Simcoe, over fifty miles, to hear the words of eternal life, while many professors will scarcely go a mile. Does not this fulfil prophecy, "Many shall come from the east, and the west, and sit down in the kingdom of God, while the children of the kingdom are thrust out?" Last summer they heard Peter Jones, at Lake Simcoe, tell the story of the Saviour's love. They then determined to renounce ardent spirits, and pray to the Great Spirit. With this little preparation, they had been enabled to totter along in the path of morality from that time till now. The old man (Wm. Snake) seems under deep convictions, weeps much, and expresses much sorrow for his former bad doings. They have gone back, determined to get as many of their tribe as possible to return by the first of June. Surely this is "hungering and thirsting after righteousness." _April 29th--Sabbath._--In our Class-meetings, one of the Indian Leaders expressed himself thus:--"I am happy to-day. It is not with my life alone I love Jesus, but I love Him right here (pressing his hand upon his heart.) If I did not serve Him, what would I tell Him when He came? Would I tell Him a lie? No, my brothers, I will tell Him no story. I will serve Him with my whole heart. When I hear any of my brothers or my sisters praying in the daytime alone,[13] it makes my heart feel so glad. The tears run out of my two eyes, I feel so happy. I love Jesus more and more. Pray for me, that I may hold on to the end; and when Jesus comes, I may go with Him and all of you up to heaven." Another one said, "Three of us have been two or three days in the bush, but we prayed, three poor souls of us, three times a day, and Jesus did make our souls so happy." _April 30th._--According to announcement, we assembled in the Chapel to examine into the cases of several who had acted disorderly. We were compelled to expel two from the Society. Many were deeply affected, and groans, and sighs might be heard in the different parts of the house. After a long and wise address from the old Chief, Joseph Sawyer, I said, "We must turn them out of the Society. What do you think about sending them away from the village? Tell us." Several spoke, and it was at last decided, by holding up the right hand, that they must go. I then said, "I am sorry to hear one or two have been drinking." I asked one if this was true. He confessed that he drank some beer, being coaxed by a white man. He felt very sorry, as he wished to be a good Christian. I then reproved with considerable severity, and showed him it was as bad to get drunk on cider or beer as whiskey. The devil often cheats us in this way, but we are exhorted not to "touch, taste, or handle" the accursed thing. This talk was explained to them in Indian by Peter Jones, and their opinions requested. Several spoke, but Brother William Herkimer, with a pathos that affected us all, said, "Brothers, the white man can't pour it down your throat, if you will not drink. When white man ask me to drink, I tell him, 'I am a Christian, I love Jesus,' and they go right away and look ashamed." He then concluded with a most pathetic prayer: "Oh, Jesus, let us poor, weak creatures be faithful, and serve Thee as long as we live." Having adjusted these matters, I next observed, "Our God has given us another commandment which was, 'To keep holy the Sabbath day.' Now, brothers, if a man gave you six dollars, and kept only one for himself, would you not think it very bad to rob him of that one? Oh, yes, you will say. Well the Lord has done more for us. He has given us our lives, our clothes, our health, nay, everything we have, and six days too, to do all our work in; but He has kept out one day for Himself. Let us not rob God of this day, but let us keep it holy. I am sorry to hear that one of you went to York on Sunday." I turned to the guilty Indian, and told him I wanted him to tell us why he had done so. He stated he had got out of provisions, and he was afraid the wind would rise on Monday, and unthinkingly he started on Sunday afternoon. He promised to do so no more. I then spoke a few words from Gal. vi. 1, and Peter Jones closed with an affecting exhortation and prayer. _May 2nd._--Yesterday I was almost in despair, and I was really devising means to relinquish my present work; when in the height of agitation I took down a package of tracts, and providentially (surely not by chance) cast my eyes upon one entitled, "Disobedience Punished, Repented of, and Pardoned." This was no other than the history of Jonah; and was made the means of reviving my expiring faith, and showing me how God alone could give me victory over myself. I cried to Him like Jonah, and He delivered me out of my distress. [Illustration: School and Council House. Church. Peter Jones' Study. OLD CREDIT MISSION. (_From a sketch by Mrs. E. Carey._)] _May 3rd._--To-day I have felt peace with God and good will towards men. Several Indian women have arrived from Scugog Lake. They report that the Indians there have all stood firm, daily meeting for prayer to the Great Spirit, and that there has only been one case of intoxication since Peter Jones was there last autumn. This unhappy circumstance was caused by one (Carr) an old Methodist back-slider (a fit emissary of the devil), who took his barrel of whiskey, in order to trade with the Indians. He tried in vain to persuade them to taste, till at length he made some of the whiskey into bitters, which he called medicine, and prevailed on one unwary man to take for his health. This he repeated several times, till at length the poor fellow got to relish it, and becoming overpowered he fell into the water! The Indians immediately assembled for prayer, and through the mercy of God, he is now restored to his former steadfastness. They then ordered Carr to take his whiskey away, or they would destroy it. He took it on the ice, on the lake, no doubt hoping that it would tempt some of them to drink. But in this the devil was disappointed, the ice thawed, and the barrel floated on the water. What an instance of human depravity, does this man's conduct exhibit, and what a picture of the power of Divine grace is seen in the inflexible firmness of the Indians! May we not sing in the language of Paradise Regained-- "The tempter foiled In all his wiles, defeated, and repuls'd, And Eden raised in the waste wilderness." The Indian woman who related the above, gave another proof of the amiable and benevolent character of her race, especially when sanctified by grace. In token of their esteem for Peter Jones, who had been the means of opening their eyes to immortality and eternal life, they brought him several pounds of maple sugar, which one of them presented in a wooden bowl. No doubt this sugar, which they had carried sixty miles, was nearly their all. Is not this a feeling of gratitude and love to the disciple for the master's sake? Oh! that I may learn lessons of simplicity and contentment from these children of the forest, for they are taught of God only. Oh! that I may have Mary's lot in time and in eternity. _May 6th--Sunday._--A number of white people being present this morning I addressed them on the subject of the barren fig-tree. In the evening we had a precious time; the Indians were enraptured, and we all, as it were, with one heart, dedicated ourselves afresh to God. In the class meeting we all wept tears of joy and holy triumph. Several of them said, "Jesus is the best master I ever served." "I love Jesus better than anything else." _May 8th._--I witnessed an affecting instance of how pleasant a thing it is for brethren to dwell together in unity, in the departure of two Indians who had paid us a few days' visit from Belleville. Nearly the whole village, according to Apostolic custom, collected to bid them farewell in John Crane's house, when an Indian arose (in the absence of the chief) inviting any of the Belleville Indians who might like to come and settle amongst them. Others rose and spoke on Christian love, pointing them forward to that period when they should meet to part no more. How does the spirit of primitive Christianity lead to the adoption of the same customs which were practised by the first followers of our Lord, when the multitudes of them that believed were of one heart and soul. We then sang a few verses and all knelt down, commending our dear brothers to the care of Him who never leaves nor forsakes his children. After this one of the Indians from Belleville delivered a pathetic parting address; they then all shook hands, exhorting one another to cleave to Jesus. This Indian appeared to me to be one of the most heavenly minded men I ever saw, not an able speaker but with a peculiar nervousness in his words, spoken with energy and pathos that deeply affected us all. _May 13th--Sunday._--I spent the last week in assisting the Indians in their agricultural pursuits. They are teachable, willing, and apt to learn. This constant change of employment debars me from literary and theological improvement, and leaves me less qualified to expound Scripture to refined assemblies. Thus I am perplexed to know what is best for me to do. The Lord direct me in this momentous matter! _May 14th._--The temporal and spiritual interests of the Indians bring upon me much care, and weigh me down. I experienced some comfort in the class meeting. Spoke in Indian, and for the first time repeated the Lord's prayer in Chippewa. Many of my dear brethren praised the Lord. _June 9th--Sabbath._--This day we held quarterly meeting at York--about twenty Indians present. I am informed that some of the Indians on Lake Simcoe are hungering for the bread of life, and that twelve of them were at worship at Newmarket, and expressed a desire to become Christians. Sixteen Indian children attend a Sabbath-school established there whose parents encamp near, for that purpose. Several of these children learnt the alphabet in four hours. This awakening arose through four of the Rice Lake Indians influenced by the divine love, traversing in their canoe the back lakes to tell their benighted brethren about Jesus, and exhorting them to become Christians. _June 7th._--The first quarterly conference ever held amongst Indians in British America was held to-day. After deliberating on several subjects, that of sending some of their pious and experienced men on a missionary tour to Lake Simcoe, and the Thames was proposed for consideration. Four of them soon volunteered their services. Their hearts seemed fired at the thought of carrying the news of salvation to their benighted brethren. At their own suggestion $12 was soon taken up to help pay expenses. _June 10th._-About fifty converted Indians from Rice Lake, Scugog Lake, Mud Lake, and the Credit, assembled in York to-day for the purpose of worshipping God. The Rice Lake Indians have come to see the Governor about building them a village, and deduct the money due them from the lands their fathers have ceded to the British Government, and likewise for getting boundaries of their hunting-grounds established. The other Indians have come for the purpose of attending the approaching camp-meeting, as they have never had but three days' instruction from Peter Jones last autumn. As soon as any of them experience the love of Jesus in their own souls, they begin to feel for others, and, like the ancient Christians, go wherever they can preaching the Lord Jesus. Here is a whole tribe converted to God, with the external aid of only three days' instruction, except what they communicate to one another, and who for six months have proved the reality of their Christian experience by blameless and holy lives. Surely "this is the Lord's doing, and marvellous in our eyes." Elder Case told me that on his way from Cobourg to York, he saw an Indian sitting by the road-side, he asked him where his brothers and sisters were, he replied, encamped in the woods. Elder Case told him to call them, as he wanted to talk some good words to them. They soon came together to hear the _me-ko-to-wik_, or black coat man. They pitched a little Bethel of logs, about breast high, over-topped with bushes, for the purpose of worshipping _Keshamunedo_ (God.) After kneeling down to implore God's blessing, they took their seats. As soon as Elder Case commenced to speak, their hearts seemed to melt like wax. So much for the Scugog and Mud Lake Indians. The Rice Lake Indians appear to be more intelligent, and are the handsomest company of men I have seen. Potash, their chief, is very majestic in appearance, possesses a commanding voice, and speaks with great animation. _June 12th._--My brother William, who came from Newmarket yesterday, informs me that he preached to more than fifty of these bewildered enquirers after truth on Sunday--none of them could interpret, but some could understand English, and they told others what the good man said. An Indian woman came to a little white boy, holding out her book (as most of them have bought books) and said, "boy, boy," showing great anxiety that the boy would teach her, but the little fellow was afraid, and slipped off. Then a little Indian boy about his age, held out his book that he might teach him, the white boy complied, and by the time he had showed him three or four letters, he was unable to contain his grateful feelings, clasped the white boy round his neck, and began to hug and kiss him. _June 15th._--A camp-meeting commenced this afternoon on Yonge street, about twelve miles from York. A large number of white people have assembled, and about seventy-five Indians. About a dozen of these embraced Christianity about six months ago, the rest are heathens from the forest. How interesting a sight that they should travel forty miles to hear about the Great Spirit, and what he would have them do. As soon as they arrived they commenced building their tents. Our Saviour said to His disciples, "Go ye into all the world, &c." but we here see heathens coming to the disciples of Jesus and asking for the Gospel. The services were commenced by Rev. James Richardson, followed by the Rev. Thaddeus Osgood, who is a great lover of Sunday-schools, Peter Jones interpreted, when they were directed to Jesus, who came to save the Indian as well as the white man, they were melted to tears. _June 16th._--Rev. D. Yeomans preached this morning, also the Rev. Thaddeus Osgood, first to the children, then to the Indians, which was interpreted by Peter Jones. A lame boy, fourteen years old, seemed to have his whole soul broken under the hammer of the word. The Ten Commandments were recited in their own tongue, and they repeated them sentence by sentence. It was a very impressive exercise, giving great solemnity to the sacred decalogue. _June 17th, Sunday._--The first sermon this morning was delivered by Rev. John Ryerson, on the sufferings of Christ, followed by Rev. James Richardson. By this time the concourse of people was immense--when the Rev. William Ryerson preached from Gen. vii. 1, a most able and affecting discourse, interpreted by Peter Jones, who afterwards addressed the white people, telling of the former degradation of his people, their present happy condition, the feeble instruments God had made use of to accomplish this glorious work; he thanked the white people for their kindness, and earnestly entreated them to pray on, that the good work might go on and prosper--he concluded by saying, "My dear brethren, if you go forward the work will prosper, till the missionary from the western tribes, shall meet with the missionary from the east, and both will shake hands together." _June 18th._--About mid-day the Camp-meeting was brought to a close, it was very solemn and refreshing, three hundred and thirteen whites partook of the Communion, and about forty Indians. Thirty-five Indians, men, women, and children were baptized; with others it was deferred till further instructed. _July 3rd._--Peter Jones has just returned from Lake Simcoe, bringing a glorious account of the steadfastness and exceeding joy of the Indians there. Thirty more are added to their number; a school is established, taught by Bro. Wm. Law, in a temporary building, put up by themselves. The traders are showing great opposition, threatening to beat the Indians and burn their camps if they will attend the meetings; their craft is in danger. They that trust in the Lord need not fear. _July 5th._--Rev. Wm. Ryerson, under this date, writes from Lake Simcoe: If Yellowhead, the Head Chief, embraces religion, his influence will counteract the opposition of the traders, which is very strong. I think if Peter Jones can come and remain with them awhile, as soon as possible, they will embrace Christianity. _July 15th._--Peter Jones and I arrived at Lake Simcoe this evening, for the purpose of being present during the distribution of Indian goods. The change in their appearance since a year ago is most striking. The traders are still very hostile. _July 16th._--In the morning I gave the Indians a long talk. I showed them the superiority of the Christian religion over that of those who worshipped images. At this remark, the French traders present looked very angry, muttering, but making no disturbance. Peter Jones then spoke at length, answering and correcting statements the traders had made. Colonel Givens soon arrived and the meeting closed. _July 17th._--Collected the Indians again, and preached from Matt. xi. 28. Peter Jones expounded the Lord's Prayer. The Frenchmen were much displeased at his remarks on the subject of forgiving sins. They afterwards tried to force some of the Christians to drink, but failed. The Lord have mercy on these wicked men, and open their eyes before it is too late! When the presents were to be given out, the men were seated by themselves, and also the women; the boys and girls according to their ages. The chiefs then requested all who were Christians, or wished to be, to sit together, and about 150 rose and did so. The difference in their countenances, as well as their appearance and manners, was most marked. They looked healthy, clean, and happy, whereas many of the others were almost naked; some with bruised heads, and black faces, and almost burnt up with liquor. When the distribution of presents ended, an Indian Council was held at Phelps' Inn, at which I was invited to be present. Chief Yellowhead spoke first, saying "The desire of his heart was that their Great Father would grant them a place where they might all settle down together. His people wished to throw away their bad ways, and worship the Great Spirit." Many others spoke, particularly requesting the Indian Agent to do what he could to quiet the rage of the French traders. We have reason to thank God for the kind friendly influence the Indian agents exert, especially in closing the mouths of the traders. Oh, Lord, I will praise Thee! _July 20th._--I left the Holland Landing this morning for the purpose of visiting the islands north-east of Lake Simcoe, to ascertain their desirability for a settlement. I find the situation very pleasant. The chief has a comfortable house containing four rooms, with everything decent and convenient. This island contains about four hundred acres of beautiful basswood, beech, and maple. The chief told me that the Mohawks once had a village there, probably a century ago; as there is a navigable creek running to the mouth of the river, there was every attraction for a convenient settlement. The chief also offers any one who will come and teach the children, two rooms in his house for that purpose, and the Indians will support him. Such is the field of philanthropic and Christian labour in this place, and which demand most vigorous cultivation. _July 22nd._--I assembled the Indians this morning, and gave them my parting advice; after which the Chief (Wahwahsinno) spoke with great power. He is the most interesting, intelligent Indian I ever saw. He warned them to beware of the evil spirit which was lurking around them on every side; to be honest and cheat nobody; not to get drunk, but buy food and clothing for their children. You know, he said, how our fathers, grandfathers, and great-grandfathers have been killed by liquor--now, don't do as they have done. We are thankful to our Great Father, over the waters, for the clothes he has given us, and to our good brother for the good things he has taught us. We then embraced each other and bade farewell. _July 23rd._--Arrived again at the Narrows, and found the Indians firmly established in the faith. I have now spent eight days among these long-neglected and injured people, and happy are my eyes that have seen these glorious things. [The missionary efforts of these times were in Upper Canada chiefly directed toward the Indians. Of this abundant evidence is given in the preceding pages. That these efforts were also put forth by the Church of England, may be gathered from the fact that at a public meeting held in York, on the 29th of October, 1830, a Society was formed, under the presidency of the Bishop of Quebec, "for the converting and civilizing of the Indians of Upper Canada." In his address, on that occasion, the Bishop stated that the Rev. G. Archbold, with true missionary zeal, had resided among the Indians on the north side of Lake Huron during the greater part of the summer, and at his departure had left them in care of Mr. James W. Cameron. Mr. Cameron was, in 1832 succeeded by Mr. (now Archdeacon) McMurray at Sault Ste. Marie. Funds for the support of this Indian Mission were collected in England, by the Bishop in 1831, and also by Rev. A. N. (subsequently Bishop) Bethune. The scope of this Society was soon enlarged to "Propagating the Gospel among Destitute Settlers." The missionaries employed in 1831 were Rev. J. O'Brian (St. Clair), Rev. Salteen Givens (Bay of Quinte), and Mr. James W. Cameron (La Cloche, Saulte Ste. Marie, etc.) That this interest was not confined to spiritual matters is evident from many letters and other references to the domestic and material improvement in the condition of the Indians, which I find in Dr. Ryerson's papers. I select the following, which touch upon many different matters relating to the temporal and spiritual interests of the Indians:-- In a letter written by Rev. William Case, from Hallowell, to Dr. Ryerson, he thus speaks of the success of a school established by the Conference among the Indians. He says: Last evening (10th March) was exhibited the improvement of the Indian School, at Grape Island, one boy, whose time at school amounted to but about six months, read well in the Testament. Several new tunes were well sung and had a fine effect. The whole performance was excellent. More than twenty names were given in to furnish provisions for the children of the school. These exhibitions have a good effect. It animates the children and the teachers, and affords a most gratifying opportunity to the friends of the Missions to witness that their benevolence is not in vain.--H.] [Shortly after this letter was written, Elder Case went to New York, to solicit aid on behalf of the Indian Schools. He was accompanied by John Sunday and one or two other Indians. Writing from there, on the 19th April, to Dr. Ryerson, then at Cobourg, he says: We have attended meetings frequently, and visited a great number of schools and other institutions, both literary and religious. This has a fine effect on our Indian brethren. The aid we are obtaining will assist us for the improvement of our Indian Schools. We have an especial view to the Indians of Rice Lake. Please look well to the school there, and to the comfort of the teacher. The Indians should be encouraged to cultivate their islands. The most that we can do is to keep them at school, &c., and instruct them in their worldly concerns. The managers of the Missionary Society in New York, as well as in Philadelphia, are very friendly. In case we shall be set off as a Conference, they will continue to afford us assistance in the Mission cause. You will judge something of the feeling of the people here, when I inform you that a niece of the unfortunate Miss McCrae, who was killed by the Indians in the revolutionary war, has given us $10 towards the Indian schools, and two sets of very fine diaper cloths for the communion table. We shall bring with us an Indian book, containing the decalogue, the creed, hymns, and our Lord's Sermon on the Mount. This will stimulate our schools, as well as afford instruction to the Indian converts. I wish you to encourage the Indian sisters to make a quantity of fancy trinkets, we could sell them to advantage here. They should be well made. We have been introduced to Mr. Francis Hall, of the New York _Spectator_, and about forty ladies, who are engaged in preparing bedding, clothing, &c., for our missions and schools. We gave them a short address on the happy effects of the gospel on the mind and condition of Indian female converts. John Sunday's address to them in Indian was responded to with sobs through the room. Brother Bangs addressed those present on behalf of the Indians exhorting them to diligence and faithfulness. He said that we would always find in the Christian females true encouragement and aid.--H.] [Elder Case was anxious to re-open the school for Indian girls at Grape Island. In writing from the Credit, he says: "When we gave up the female school it was designed to revive it, and we had in view to employ one of the Miss Rolphs. If she can be obtained we shall be much gratified. We wish everything done that can be done to bring forward the children in every necessary improvement, especially at the most important stations, and the Credit is one of the most important. Can you afford any assistance to Peter Jacobs? We are very solicitous to see some talent in composition among some of our most promising scholars. We are authorised by the Dorcas Society, of New York, to draw for $20 to purchase a cow for the use of the mission family at the Credit, and you are at liberty to get one now, or defer it till the Spring. As probably the $20 will purchase a cow, and pay for her keeping through the winter. Our way this far has been prosperous. I never saw the pulse of Missionary ardour beat higher. Tickets of admission at the anniversaries might be sold by hundreds for a dollar each. But they were distributed gratis. The collection at the female anniversary was $217, and a handful of gold rings (about 20). The superintendent is truly missionary; rejoicing in the plan of our aiding them in the conversion of the Indians on this side of the lines. Bros. Doxtadors and Hess' visit is well received, and a good work commenced at the Oneida."--H.] [In a letter written to Dr. Ryerson, by the Rev. James Richardson, on the 2nd Oct., 1829, referring to the privilege granted to the Indians of taking salmon (as mentioned on p. 66), he said: As I came home, I stopped at James Gages', and found that he was much displeased with the Indians for holding their fish so high. He says his son could obtain them for less than 1/3d. currency (25c.). Some of them were not worth half that. He remarked that Wm. Kerr and others expressed great dissatisfaction with the Indians for taking advantage of the privilege granted to them, and also for haughtiness in their manner of dealing with their old friends. I am afraid that unless they be moderate and civil, a prejudice will be excited against them, which may prove detrimental to the missionary cause. The respectable part of the inhabitants would be pleased to have the Indians supported in this privilege, if they could purchase fish of them at a moderate price.--H.] [Elder Case, who was greatly interested in the success of the Indian Schools, and who--with a view to demonstrate the usefulness of the schools--proposed to take two of the Credit Indian boys to the Missionary Meetings in January, 1830, says:-- I should be glad to have something interesting at the York Anniversary. Perhaps we may have a couple of promising boys from this Station. Henry Steinheur will accompany me to Lake Simcoe, and perhaps Allen Salt[14] will come up as far as York. They are both fine boys, and excellent singers.] [A providential opening having occurred for getting the Scriptures translated into the Indian language, Rev. Wm. Ryerson, in a letter to Dr. Ryerson, dated York, 24th February, 1830, says:-- I lately received a letter from the Rev. Mr. West, one of the agents for the British and Foreign Bible Society, expressing the anxiety he felt that the Scriptures should be translated into the Chippewa language. He said that if proper application were made, he would take great pleasure in laying it before the Committee of the Parent Society, and use his influence to obtain any assistance that might be wanted. Viewing this as a providential opening, I think that steps should be taken to have the translation made. From your residence among the Indians, and knowledge of their manners and customs, and your acquaintance with those natives that are the best advanced in religious knowledge and experience, do you not think that the Joneses are the best qualified to translate the Scriptures?--H.] Note.--[The reply was in the affirmative, and Peter Jones was entrusted by the U. C. Bible Society with the work.[15]--H.] _April 7th_, 1829.--[Writing to Dr. Ryerson, from Philadelphia, at this date, Elder Case says: There is a fine feeling here in favour of the Canada Church and the Mission cause. Peter Jones and J. Hess are in New York overlooking the printing of the gospels, etc. We hope to bring back with us the Gospel of Mark, with other portions contained in the Book of Common Prayer, the Spelling-book and a Hymn book in Mohawk, and a Hymn-book in Chippewa. They are all in the press, and will be ready by 5th May, when we leave to return.--H.] FOOTNOTES: [10] My home was mostly at John Jones', brother of Peter Jones; sometimes at Wm. Herkimer's, a noble Indian convert, with a noble little wife. [11] See page 78. [12] _Cheehock_, "A bird on the wing," referring to my going about constantly among them. [13] They often retire to the woods for private prayer, and sometimes their souls are so blessed, they praise God aloud, and can be heard at a considerable distance. [14] These Indian boys subsequently became noted for their piety and missionary zeal on behalf of their red brethren.--H. [15] An unexpected delay occurred in getting the translation made by Rev. Peter Jones printed, as explained in a letter from Rev. George Ryerson to Dr. Ryerson, dated Bristol, August 6th, 1831. He says:-- Peter Jones, after his return from London, experienced several weeks' delay in getting his translation prepared for the press, in consequence of a letter from the Committee on the Translations of the U. C. Bible Society--Drs. Harris, Baldwin, and Wenham--stating that the translation was imperfect. He had, in consequence, to go over the whole translation with Mr. Greenfield, the Editor of the Bible Society Translations. Mr. Greenfield is a very clever man, and has an extensive knowledge of languages. He very soon acquired the idiom of the Chippewa language so that he became better able to judge of the faithfulness of the translation. Mr. Greenfield went cheerfully through every sentence with Mr. Jones, and made some unimportant alterations, expressed himself much pleased with the translation, and thinks it the most literal of any published by the Bible Society. It is now passing through the press, and will soon be sent to Canada. CHAPTER VI. 1827-1828. Labours and Trials--Civil Rights Controversy. At the Conference of 1827 I was appointed to the Cobourg Circuit, extending from Bowmanville village to the Trent, including Port Hope, Cobourg, Haldimand, Colborne, Brighton, and the whole country south of Rice Lake, with the townships of Seymour and Murray. On this extensive and labourious Circuit I am not aware that I missed a single appointment, notwithstanding my controversial engagements[16] and visits to the Indians of Rice Lake and Mud Lake. I largely composed on horseback sermons and replies to my ecclesiastical adversaries. My diary of those days gives the following particulars:-- _Hope, Newcastle District, Sept. 23rd, 1827._--I have now commenced my ministerial labours amongst strangers. Religion is at a low ebb among the people; but there are some who still hold fast their integrity, and are "asking the way to Zion with their faces thitherwards." I have preached twice to-day and been greatly assisted from above. _Sept. 25th._--I have laboured with much heaviness to-day. I spent part of the day in visiting the Rice Lake Indians. They seem very healthy, and are happy in the Lord. We have selected a place for building a school house. With gratitude and joy they offer to assist in the building. _Sept. 30th._--Another month gone! I review the past with mingled feelings of gratitude and regret. _October 2nd._--Yesterday and to-day I have laboured under severe affliction of mind. I am as one tempest driven, without pilot, chart, or compass. _Oct. 4th._--This evening at the prayer-meeting, how delightful was it to hear two children pour out their melting supplications at the throne of grace. "Out of the mouths of babes and sucklings thou hast perfected praise." _Oct. 9th._--I began my labours last Sunday, weak and sick, but my strength increased with my labour, and I was stronger in body and happier in soul at night than in the morning. _Oct. 10th._--I have now finished my first journey round the circuit. My health has not been good. Two persons have joined the society to-night, and several more in class expressed a determination never to rest till they found peace with God through Jesus Christ. _Oct. 17th._--I have been employed in controversial writing, and sorely tempted to desist from preaching. _Oct. 20th._--I have been greatly interested and strengthened in reading the "Life of Dr. Coke." The trials with which he was assailed, and the spirit in which he encountered them, afforded encouragement to me. His meeting with the venerable Asbury, in the Church built in the vast forest, is one of the most affecting scenes I ever read. _Oct. 21st._--To-day we held our first quarterly meeting on the circuit, and, bless the Lord, it was a reviving time. _Oct. 27th._--[Archdeacon's Strachan's Ecclesiastical Chart had so excited the righteous indignation of Elder Case, that he wrote to Dr. Ryerson, at this date, from Cobourg, in regard to it. I insert his letter, as it expresses (though in strong language) the general feeling of those outside of the Church of England in regard to this Chart.[17] He said:-- Notice the providence which has brought to light the mis-statements of the Ecclesiastical Chart. This is one instance out of many in which false representations have gone Home in regard to the character of the people and the state of religion. As such a spirit of intolerance is altogether averse to the mild spirit of the gospel, so it is also a most dangerous and daring assumption of power over the rights of conscience. Against this high-handed and domineering spirit, God himself has ever set his face. Let the Doctor be reminded of the case of Haman and the despised dissenting Jew, who refused to bow down to the courtiers of the king. The Doctor's wrath is kindled against those whom he calls "dissenters," and who refuse to submit to his Church rule. We have said, "whom the Doctor calls 'dissenters.'" I aver that the term is not at all applicable to the religious denominations in this country. From what Church have they dissented? Indeed most of the first inhabitants of this country never belonged to the Church of England at all. They were from the first attached to the denominations. Some to the Presbyterian, some to the Baptist, some to the Methodist, and only a small portion to the Church of England. Nor had they any apprehensions, while supporting the rights of the Crown, that an ecclesiastical establishment of ministers of whom they have never heard, was to be imposed, upon them, as a reward for their loyalty! Indeed, they had the faith of the Government pledged, that they should enjoy the rights of conscience. And in view of this was the charter of the Province formed, to secure liberty of conscience and freedom of thought. The blow at a loyal portion of Her Majesty's subjects was aimed at them in the dark, 4,000 miles away, and without an opportunity of defending themselves. An act so ungenerous, and in a manner so impious too, cannot be endured. We must defend ourselves against the unjust slanders of the Doctor.--H.] _Nov. 19th._--I have been blessed with more comfort this evening in preaching from Matt. xxii. 11-13, to a congregation composed principally of drunkards and swearers. My heart was warmed, my tongue loosened, and my understanding enlarged. _Nov. 20th._--I have been to the Rice Lake Mission: found them still growing in grace. The children are clean--many of them handsome. The school teacher is happy in his work. _Dec. 12th._--My mind has been greatly afflicted this evening in settling a difference between two brethren. _Dec. 25th._--Last night we had a service in this place (Presque Isle) to celebrate the incarnation of our blessed Saviour. Seven souls professed to experience the pardoning love of Christ. Many who came mourning went home rejoicing. _January 1st, 1828._--I am now brought to the close of another year, and the commencement of a new era of existence. The first part of the year I spent principally amongst the Indians, and have reason to believe the Lord blest my labours amongst those needy and loving people, but my own soul was oft in heaviness. The latter part of the year I have been on a Circuit, and have found my enjoyments and improvement increased. The Societies are growing in piety, my bodily wants have been all supplied, and I have experienced the fulfilment of the promise, If ye forsake father and mother, the Lord will take thee up. May I ever rest on it! _Jan. 2nd._--[The following letter was written at this date to Dr. Ryerson by his Mother. She says:-- My not writing to you, I understand from your letter to Father, has given you much uneasiness; but I can assure you I have felt much concerned about it myself, for fear that you should entertain the thought of its proceeding from unkindness or neglect: but let the feelings of affection of a Mother suffice and answer it all. Be convinced that her happiness depends upon your welfare, and that her daily prayers will ever be offered up to the throne of grace in yours and the rest of her children's behalf. O that the Lord may keep you humble and faithful, looking unto him for grace and strength to enable you to work in His blessed cause, to proclaim the glad tidings of salvation through a dear Redeemer to lost and perishing souls! This is a great comfort to me, and more than I deserve. None other compensates for all my trials and afflictions here, as that God, of His goodness, should have inclined the hearts of many of my dear children to seek His face and to testify to the ways of God being the ways of pleasantness and peace. At so much goodness my soul doth bless and praise my God and Redeemer. My dear boy, you must not forget to pray for your poor unworthy Mother, that she may be daily renewed in the inner man, and so kept by the grace of God, as to be able to endure unto the end, and at last to be received among those that are made perfect, to praise Him that hath redeemed us for ever and ever. Your kind and anxious enquiries about home, I shall endeavour to answer. Your dear Father has returned, and is as well as usual, but still suffers much at times. Your heavenly Father has been pleased to lay His hand of affliction once more upon your sister, Mrs. Mitchell, by taking away her youngest boy in November last. Edwy, I am happy to say, appears to persevere in serving God, which, with the blessing of God, may he continue to do. Your brother George has left for England. He desires that all your letters be sent to him in England, which contain anything interesting about the Indians, or of the work of religion. The state of religion in this part, I think, is rather on the rise, that is to say, they attend better to public worship, and receive their preacher in a more friendly manner than before. Write as often as you can to let us know how you are, and how the work of religion is progressing.--H.] _Jan. 3rd._--I have this day visited the Indians at Rice Lake: all prosperity here. I have been much refreshed this evening in meeting my beloved brother and fellow-labourer in the Gospel, Peter Jones. These pleasing interviews bring to mind many refreshing seasons we have enjoyed together, when seeking the lost sheep of the house of Israel. This year thus far, has been attended with peculiar trials; my health has not been good; I have had conflicts without, and fears within. _Jan. 30th._--Visited a poor woman to-day in the last stage of consumption, she gives evidence that her peace is made with God. I find it a heavy cross to visit the sick. Help me, Lord, to search out the mourner, bind up broken hearts, and comfort the sorrowful. _February 22nd_--[A Central Committee at York having, of behalf of the various non-Episcopal denominations, deputed Rev. George Ryerson to proceed to England to present petitions to the Imperial Parliament against the claims of the Church of England in this Province,[18] the Rev. William Ryerson was requested to write to his brother George on the subject. In his letter he gave the following explanation of the sources of information from which Archdeacon Strachan's Ecclesiastical Chart was compiled. He said:-- It may be proper to apprise you that the Church of England has been making an enquiry into the religious state of the Province, the result of which they have sent home to the Imperial Parliament. And in order to swell their numbers as much as possible, they have sent persons through almost every part of the Province, who, when they come into a house, enquire of the head of the family as to what Church he belongs. If he says, to the Methodist, or any other body of dissenters, they next enquire if their children belong to the same Church. If they say no, they set the children as members of the Church of England! If they say that neither themselves nor their children belong to any particular Church, they set them all down as members of the Church of England! So that should they make a parade of their numbers you can tell how they got them. The Report of the Society for the Promotion of Christian Knowledge, for 1821, gives the number of communicants in the Church of England here as between 4,000 and 5,000. In the Chart, the Methodist communicants only have been returned, which is about 9,000. The number of those who call themselves Methodists, is, at least, four times that number, or 36,000. This is the way in which almost all the other bodies estimate their numbers, the Baptists excepted. _Cobourg, Feb. 27th._--Dr. Ryerson's youngest brother, Edwy, who remained at home, wrote from there on the 20th, in regard to his Father's health and religious life. He says:-- I think there is no doubt but that he will, in a short time be able, with the care and the mercy of Almighty God, to enjoy himself again at the family altar. He says that, by the grace of God, the remainder of his days shall be devoted to the service of God. He feels that he has acceptance with God; that God condescends to receive him--blessed be God! My dear Egerton, although we have had great difficulties and many trials to contend with, yet the Lord has stood by us, and by His goodness and mercy He has kept us from sinking under them, by pointing out ways and means for our escape, and He has brought our aged Father to the knowledge of Jesus Christ, our Lord. Oh, my dear brother, let us praise the name of God forever, who hath dealt so bountifully with us. Mother is much better than when you were here. Father and Mother send their love to you. May the Lord give you good speed, and crown your labours with success in the saving of souls. _April 3rd._--With a view to throw an incidental light upon the personal influence which prompted Dr. Ryerson to controvert certain statements made by Archdeacon Strachan,[19] I quote a letter which Dr. Ryerson's brother William wrote to him from York, on the 1st, as follows:-- I send you a pamphlet containing Dr. Strachan's defence before the Legislative Council. If I had time I would write a reply, at least to a part of it. I think you had better write a full answer to it. You will perceive that the Doctor's defence consists in telling what he told certain gentlemen in England and what they told him. The misstatements and contradictions with which he has been charged, he has not noticed. Such as that "the Church is rapidly increasing, and spreading over the whole country, and that the tendency of the population is towards the Church of England, and that the instructions of dissenters are rendering people hostile to our institutions, civil and religious." He says: "It is said I have offended the Methodists." Who told him so? I presume it must have been his own conscience. If you write a full answer would it not be better to do it in the form of letters, addressed to the doctor, and signed by your real name? Write in a candid, mild, and kindly style, and it will have a much more powerful effect upon the mind of the public. Do not cramp yourself, but write fully, seriously, and effectually. Dr. Ryerson's reflections upon the peculiar difficulties of his itinerant life at this time are recorded in his diary, under date of April 13th, as follows:-- No situation of life is without its inconveniences; but, perhaps, the Methodist itinerant Preacher is more exposed to privations than most others. His home is everywhere, and amongst persons of every description; and if he needs retirement or books, where can he find a retreat to hide himself, or a secret place where he can, like Jacob, wrestle till the dawn of day? He is a target to be shot at by every one; his weaknesses and failings tried every way; and, after his youth, his health, his life, his all are spent, he too often dies an enfeebled and impoverished man. But, bless the Lord, all does not end here. We have "a building of God, eternal in the heavens;" and we have a home "where the wicked cease from troubling, and the weary are at rest." Dr. Ryerson resumes his diary on the 9th of May. He says: My time has of late been much taken up with provincial affairs. I have felt a hardness towards those who I think are injuring the interests of the country, and with whom it has fallen to my lot to be much engaged in controversy. Necessity seems at present to be laid upon me, from which I cannot free myself. _May 10th--Sunday._--To-day I delivered a discourse on Missions. I had intended much, this being a favourite topic with me, but I made out nothing, and I felt truly humbled. _Aug. 1st._--For months past I have been greatly tried. My controversial labours have occupied too much of my time and attention. I thank God, the day of deliverance seems to be dawning. The invisible hand of the infinitely wise Being is clearly at work, and I have no doubt the result will be to His glory. Dr. Ryerson then continues the narrative of his life. He says:-- A change in my domestic and public life now commenced, which involved my marriage, and my appointment to the Hamilton and Ancaster Circuits. In my diary I say:-- _Aug. 24th._--I soon expect to alter my situation in life. What an important step! How much depends upon it in respect to my comfort, my literary and religious improvement, and my usefulness in the Church? I have kept up a correspondence with a lady since and before I was an itinerant preacher; but postponed marriage since I became a minister, thinking that I should be more useful as a single man. My ministerial friends all advise me now to marry, as every obstacle seems moved out of the way and I have now travelled three years. _Ancaster, Oct. 31st._--I have passed through a variety of scenes since I last noted the dealings of the Lord with me. On the 10th of September, 1828, I entered into the married state with Miss Hannah Aikman, of Hamilton. Through the tender mercy of God, I have got a companion who, I believe, will be truly a help-meet to me, in spiritual as well as temporal things.[20] The Hamilton and Ancaster Circuit reached from Stoney Creek, east of Hamilton, to within five miles of Brantford, including the township of Glandford; thence including the Jersey settlement, Dundas Street, and Nelson, to ten miles north of Dundas Street, embracing Trafalgar, the mountain beyond the town of Milton, Credit, and back to Stoney Creek. The death of the Rev. Wm. Slater, my colleague and Superintendent, about the middle of the year, was a great loss and affliction to me, as I had to take his place. Brother Slater had been the colleague of my brother John for two years, and he was now mine for the second year. He was a true Englishman, a true friend, and a faithful and cheerful minister. About the middle of this year (1828) were held the Ryan Conventions at Copetown, in West Flamboro', and Picton, Prince Edward District, of which I have given an account in "The Epochs of Canadian Methodism," pp. 247-269. FOOTNOTES: [16] The first of these controversial engagements extended from the spring of 1826 until the spring of 1827; the second from the spring of 1828 until near midsummer of the same year.--H. [17] The nature and purpose of this Chart are fully explained and discussed by Dr. Ryerson in his "Epochs of Canadian Methodism," pp. 165-220. [18] See "Epochs of Canadian Methodism," p. 222. [19] "Letters from the Reverend Egerton Ryerson to the Honourable and Reverend Dr. Strachan. Published originally in the _Upper Canada Herald_, Kingston, U.C., 1828. Pp. 42--In his "advertisement" or preface, Dr. Ryerson illustrates the pressing nature of his engagements at the time when he was engaged in the controversy with Archdeacon Strachan. He also referred to the unusual difficulties with which he had to contend in writing these "Letters" to the Archdeacon. Of many important and most forcible arguments against establishments, especially those derived from the Holy Scriptures, the author has not availed himself, nor has he referred to so many historical authorities as might have been adduced, * * * as he has had to travel nearly two hundred miles, and preach from twenty to thirty sermons a month." See note on p. 80 and also Chapter viii.--H. [20] This union was of comparatively short duration. Mrs. Ryerson died on the 31st of January, 1832, at the early age of 28. (See the latter part of Chapter ix.) CHAPTER VII. 1828-1829. Ryanite Schism--M. E. Church of Canada Organized. There is a break in Dr. Ryerson's "Story" at this point; no record of any of the events of his life, from August, 1828, to September, 1829, was found among the MSS. left by him. The Editor, therefore, avails himself of the numerous letters preserved by the venerable author, from which he is enabled to continue a narrative, at least in part, of the principal events in his then active life.--H. _Hamilton, 6th Nov._--Writing at this date, from Cobourg, to Dr. Ryerson, on the expediency of petitioning the Legislature to give the Methodist Ministry the right to perform the marriage ceremony amongst their own people, Elder Case, says:-- Should not the petition include all "dissenters," and the prayer be for authority to perform the marriage rite for members of our congregations? I would rather not have any law in our favour, but that which gives the privilege to the Calvinists. If the Church of England is not the established religion of this province (and who believes it is?) "dissenters" at least, have an equal right with the Church. If numbers and priority are to determine the right, the "dissenters" have a superior right, for they were first here, and they are more numerous. We cannot but feel a pious indignation at the idea, that all should not enjoy the same privilege, in regard to marriage; and can this be the fact when one denomination, in any sense whatever, has a control over the marriage ceremony of another denomination? The Ryanite Schism, which commenced in 1824, is fully described by Dr. Ryerson in his "Epochs of Canadian Methodism," pp. 247-269. In a letter from his brother John, dated River Thames, January 28th, 1824, the strife caused by this schism is thus referred to. Mr. Ryerson also describes the state of the Societies in the London District during this crisis. He said:-- I am happy to hear that Mr. Ryan's plans are defeated, and that the measures you have adopted to frustrate his machinations against Elder Case, have proved successful. I hope you will continue to assist and support Elder Case, especially in this affair, and on many other accounts he is deserving of much esteem; his disinterested exertions in behalf of the Missionary interest in Canada, are deserving of the highest praise. The work is prospering in the different parts of this District. Niagara and Ancaster Circuits are rising. There is a good work in Oxford, on the Long Point Circuit, as also on the London and Westminster Circuits. The Indian Mission, on the Grand River, is progressing finely. At the Salt Springs, about thirty have been added to the Society, among whom are some of the most respectable chiefs of the Mohawk and Tuscarora nations. Visiting them, from wigwam to wigwam, they in general appear to be thankful.--H.] The Ryanite controversy turned chiefly on the refusal at first of the American General Conference to separate the Canada work from its jurisdiction. Rev. John Ryerson, in a letter from Pittsburg, Pa., dated May, 1828, gave Dr. Ryerson the particulars of the reversal of that decision. He says:-- A Committee of five persons has been appointed on the Canada Question. Dr. Bangs is the chairman. The Committee reported last Thursday pointedly against the separation; declaring it, in their opinion, to be unconstitutional. Dr. Bangs brought the report before the Conference, and made a long speech against the separation. William and myself replied to him pointedly, and at length, and were supported by the Rev. Drs. Fisk and Luckey. Dr. Bangs was supported by Rev. Messrs. Henings, Lindsey, and others. The matter was debated with astonishing ability and deep-felt interest on both sides, for two days, when the question being put, there were 105 in favour of the separation, and 43 against--a majority on our side of 62. Our kind friends were much delighted, and highly gratified at our singular and remarkable triumph; and those who opposed us, met us with a great deal of respect and affection. You will, doubtless, be surprised on hearing of Dr. Bangs' opposing us as he has done, but you are not more surprised and astonished than we were; and we had no knowledge of his opposition to the separation until the morning of the debate, when he got up and commenced his speech in Conference. But, blessed be God for ever, amidst the painful and trying scenes through which we have passed in the Conference business, the God of David has stood by us, and has given us a decided victory. _Nov. 22nd._--Elder Case, in a letter from Cobourg, gives a detailed account of the efforts put forth by Rev. Henry Ryan to foment discord among the societies. He says: As in the west so in the east, Elder Ryan had induced several members to attend as delegates at his convention in Hallowell. At Matilda, George Brouse; at Kingston, Bro. Burchel and Henry Benson have been elected to go. Mr. Case then urges that a circular be issued to the societies setting forth "that the Conference, so far as they have had evidence, has laboured in every instance to do justice to Mr. Ryan, and even to afford him greater lenity, on account of former standing, than, perhaps the discipline of the Church would justify." In a subsequent letter, dated Prescott, 27th November, Elder Case thus describes the proceedings of Mr. Ryan. He says: On my way down, I spent a few hours at Kingston, one day at Brockville, and one here. I have learned all the circumstances of Mr. Ryan's proceedings. At one place he would declare in the most positive manner that he would "head no division," that he "would even be the first to oppose any such work," he "would esteem it the happiest day in his life if, by their assistance, he could regain his standing in the Church," and that "the measures which he was now professing would prevent a division." But when he thought he had gained the confidence of his listeners, and they had entered fully into his views, he would throw off his disguise, and openly declare, as he did at Matilda, "Now, we will pull down the tyrannical spirit of the Conference. There will, there must be a split," &c. Brother, there is one very material obstacle in the way of effecting a "split," in our societies, and raising a "fog" of any considerable duration, _i.e._, the authors of this work may, by their strong and positive statements, make a people mad for a "division." But, when there is a sense of religion in the mind, they will become good natured--they can't be kept mad long. Our people in these parts are becoming quite good natured, and now perceive their arch friend has made a fool of them. To show how deeply the Ryanite schism had affected the Societies, and how widely the agitation had spread, we give a few extracts from a letter written from London (U.C.), to Dr. Ryerson, by his brother John, dated 2nd January. He says:-- The day I left you I rode to Oxford (52 miles), and after preaching, I gave an explanation of Ryan's case, an hour and a half long. My dear brother, this is a desperate struggle. I am using every possible exertion to defeat Ryan. I go from house to house to see the friends I don't see at the meetings. Could you not go to Burford and see Mr. Matthews, as he has a great deal of influence in Burford and the Governor's Road? Egerton, by all means, try and go, even if you have to neglect appointments. Though I know it is hard for you, I am sure the approbation of your conscience, and the approbation of the Church, will afford you an ample reward. It will also be necessary for you to keep a look out about Ancaster. Write to Rev. James Richardson, and tell him to look out, and also write to Rev. S. Belton, and Rev. A. Green. Don't fail to go to Burford and, if you can, to Long Point also, and hold public meetings on the subject.[21] _Nov. 26th._--At the Conference held this year (1828), at Switzer's Chapel, Ernestown, Bishop Hedding presiding, resolutions were adopted organizing the Canada Conference into an "independent Methodist Episcopal Church in Canada." Subsequently, Rev. Wilbur Fisk, A.M., Principal of the Wilbraham Academy, U.S., was elected General Superintendent, or Bishop, of the newly organized Church. Dr. Ryerson was deputed to convey the announcement of this election to Mr. Fisk, which he did on this day, as follows:-- The Canada Conference of the M.E. Church have taken the liberty of nominating you for our General Superintendent, agreeably to the resolutions of the General Conference. I take the liberty, and have the pleasure of observing that the nomination was warm and unanimous; and I hope and pray, that while our wants excite your compassion, our measures, in this respect, will meet your cordial approbation and receive your pious compliance. Although writing to a person whom I have never seen, yet the pleasure and profit I have derived in perusing your successful apologies in favour of the pure Gospel of Christ against the invasions of modern libertinism, remind me that I am not writing to an entire stranger; and your able and affectionate appeal to the late General Conference in behalf of Canada--of which my brothers gave a most interesting account--emboldens me to speak to you "as a man speaketh with his friend." Rev. Dr. Fisk's reply to this letter is as follows:-- The deep solicitude I have felt, to weigh the subject well, to watch the openings of divine providence, and decide in the best light, have induced me to deliberate until this time [April]. All my deliberations upon this subject have resulted in a confirmation of my earliest impressions in relation to it--that it will not be prudent for me to accept of the affectionate and flattering invitation of the Canada Conference. I feel, however, the influence of contrary emotions. My high sense of the honour you have done me, is enhanced by the consideration that "the nomination was unanimous and warm." I highly appreciate, and cordially reciprocate those warm and concurrent expressions of confidence and affection. The information I have of the character of the Conference, joined with my personal acquaintance with some of its members, convinces me, that whoever superintends the Canada Church, will have a charge that will cheer his heart, and hold up his hands in his official labours. Equally encouraging and inviting, are the growing prospects of your country and your Church, and especially of your missionary stations. These to a man of missionary enterprise, who loves to bear the banner of the cross, and push its victories more and more upon the territories of darkness and sin, are motives of high and almost irresistible influence. And they have so affected my mind, that although my local attachments to the land of my fathers, and for that branch of the Church where I was, and have been nurtured, are strong; although my aged parents lean upon me to support their trembling steps, as they descend to the tomb; although I might justly fear the influence of your climate upon an infirm constitution; yet these considerations, strengthened as they are by a consciousness of my own inability, and by the almost unanimous dissuasives of my friends, would hardly of themselves have induced me to decline your invitation, were it not that I am connected with a literary institution that promises much advantage to the Church and to the public, but which, as yet, will require close and unremitting attention and care on my part for some time to come, to give it that direction and permanency which will secure its usefulness.[22] _Nov. 28th, 1828._--Mr. H. C. Thompson, of Kingston, who had charge of the re-printing in pamphlet form of Dr. Ryerson's recent letters on Archdeacon Strachan's sermon, writes to him to say:--It lingers in the press, merely for the want of workmen, who cannot be procured in this place.[23] He adds:--The changes which have recently taken place in the two provinces cannot fail to gratify every lover of his country, though the party in power will no doubt hang their heads in sullen silence. I am highly pleased with the Methodist Ministers' Address to the Governor, and the reply thereto,--Strachanism must seek a more congenial climate. _March 19th, 1829._--Dr. Ryerson had, at this time, met with an accident, but his life was providentially spared. Elder Case, writing from New York, at this date, speaking of it, says: Thank the Lord that your life was preserved. The enemies of our Zion would have triumphed in your death. May God preserve you to see the opponents of religious liberty, and the abettors of faction frustrated in all their selfish designs and hair-brained hopes! I have seen a letter from the Rev. Richard Reece, dated London, 19th January, to Mr. Francis Hall, of the New York _Commercial Advertiser_ and the _Spectator_, in which he says: I am of opinion that the English Conference can do very little good in Upper Canada. Had our preachers been continued they might have raised the standard of primitive English Methodism, which would have had extensive and beneficial influence upon the work in that province, but having ceded by convention the whole of it to your Church, I hope we shall not interfere to disturb the people. They must, as you say, struggle for a while, and your bishops must visit them, and ordain their ministers, till they can do without them. He speaks of being highly gratified at the conversion of the Indians in Canada. FOOTNOTES: [21] Rev. Henry Ryan was born 1776 entered the ministry in 1800, and died at his residence, in Gainsborough, on the 2nd September, 1833, aged 57 years.--H. [22] The post-office endorsement on this letter was as follows:--Paid to Lewistown, N.Y., 25c. postage; ferryage to Niagara, 2d.; from Niagara to Hamilton, 4-1/2d.; total, 36 cents postage, for what in 1882 costs only one-twelfth of that amount.--H. [23] The title of this pamphlet (in possession of the Editor) is: Claims of Churchmen and Dissenters of Upper Canada brought to the test in a Controversy between several Members of the Church of England and a Methodist Preacher. Kingston, 1828. pp. 232. (See note on page 80, and also Chapter viii.) Rev. Dr. Green, in his _Life and Times_, thus speaks of the effect of the publication of these letters upon Rev. Franklin Metcalf and himself:--The sermon was ably reviewed in the columns of the _Colonial Advocate_, in a communication over the signature of "A Methodist Preacher." Mr. Metcalf and I took the paper into a field, where we sat down on the grass to read. As we read, we admired; and as we admired, we rejoiced; then thanked God, and speculated as to its author, little suspecting that it was a young man who had been received on trial at the late Conference (1825). We read again, and then devoutly thanked God for having put it into the heart of some one to defend the Church publicly against such mischievous statements, and give the world the benefit of the facts of the case. The "Reviewer" proved to be Mr. Egerton Ryerson, then on the Yonge Street Circuit. This was the commencement of the war for religious liberty, pp. 83, 84. (See also page 143 of Dr. Ryerson's "Epochs of Canadian Methodism.")--H. For specimens of Dr. Ryerson's controversial style in this his first encounter, see the extracts which he has given from the pamphlet itself on pages 146--149, etc., of "Epochs of Canadian Methodism."--H. CHAPTER VIII. 1829-1832. Establishment of the "Christian Guardian"--Church claims resisted. Dr. Ryerson takes up the Story of his Life at the period of the Conference of 1829. He says that;-- At this Conference it was determined to establish the _Christian Guardian_ newspaper. The Conference elected me as Editor, with instructions to go to New York to procure the types and apparatus necessary for its establishment.[24] In this I was greatly assisted by the late Rev. Dr. Bangs, and the Rev. Mr. Collard, of the New York Methodist Book Concern. The hardships and difficulties of establishing and conducting the _Christian Guardian_ for the first year, without a clerk, in the midst of our poverty, can hardly be realized and need not be detailed. The first number was issued on the 22nd November, 1829. The list of subscribers at the commencement was less than 500. Three years afterwards (in 1832), when the first Editor was appointed as the representative of the Canadian Conference to England, the subscription list was reported as nearly 3,000. The characteristics of the _Christian Guardian_ during these three eventful years (it being then regarded as the leading newspaper of Upper Canada) were defence of Methodist institutions and character, civil rights, temperance principles, educational progress, and missionary operations. It was during this period that the Methodist and other denominations obtained the right to hold land for places of worship, and for the burial of their dead, and the right of their ministers to solemnize matrimony, as also their rights to equal civil and religious liberty, against a dominant church establishment in Upper Canada, as I have detailed in the "Epochs of Canadian Methodism," pp. 129-246. The foregoing is the only reference to this period of his life which Dr. Ryerson has left. I have, therefore, availed myself of his letters and papers to continue the narrative. _June--August, 1830._--With a view to correct the misstatements made in regard to the Methodists in Canada, and to set forth their just rights, Dr. Ryerson devoted a considerable space in the _Christian Guardian_ of the 26th June; and 3rd, 10th, 24th, and 31st July, and 14th August, 1830, to a concise history of that body in this country, in which he maintained its right to the privileges proposed to be granted to it under the Religious Societies Relief Bill of that time.[25] He pointed out, as he expressed it, that-- His Majesty's Royal assent would have been given to that bill had it not unfortunately fallen in company with some ruthless vagrant (in the shape of a secret communication from our enemies in Canada) who had slandered, abused, and tomahawked it at the foot of the throne. _Oct. 11th._--Being desirous of availing himself of his brother George's educational advantages and ability in his editorial labours, Dr. Ryerson, under this date, wrote to him in his new charge at the Grand River. He said:-- I am glad to hear that you enjoy peace of mind, and feel an increasing attachment to your charge. It is more than I do as Editor. I am scarcely free from interruption long enough to settle my mind on any one thing, and sometimes I am almost distracted. On questions of right, and liberty, as well as on other subjects, I am resolved to pursue a most decided course. Your retired situation will afford you a good opportunity for writing useful articles on various subjects. I hope you will write often and freely. _Nov. 1st._--Another reason, which apparently prompted Dr. Ryerson to appeal to his brother George for editorial help, was the fear that the increasing efforts of the influential leaders of the Church of England to secure a recognition of her claims to be an established church in Upper Canada might be crowned with success. He, therefore, at this date wrote to him again on the subject, and said.-- The posture of affairs in England appears, upon the whole, more favourable to reform than in Upper Canada. We are resolved to double our diligence; to have general petitions in favour of the abolition of every kind of religious domination, circulated throughout the Province, addressed to the Provincial and Imperial Parliaments, and take up the whole question--decidedly, fully, and warmly. We must be up and doing while it is called to-day. It is the right time. There is a new and Whig Parliament in England, and I am sure our own House of Assembly dare not deny the petitions of the people on this subject. Nature of the Struggle for Religious Equality. During this and many succeeding years the chief efforts of Dr. Ryerson and those who acted with him were directed, as intimated before, against the efforts put forth to establish a "dominant church" in Upper Canada. A brief _resume_ of the question will put the reader in possession of the facts of the case:-- The late Bishop Strachan, in his speech delivered in the Legislative Council, March 6th, 1828, devoted several pages of that speech (as printed) to prove that "the Church of England is by law the Established Church of this Province." This statement in some form he put forth in every discussion on the subject. The grounds upon which this claim was founded were also fully stated by Rev. Wm Betteridge, B.D. (of Woodstock), who was sent to England to represent the claims of the Church of England in this controversy. These claims he put forward in his "Brief History of the Church in Upper Canada," published in England in 1838. He rests those claims upon what he considers to have been the intention of the Imperial Parliament in passing the Clergy Reserve sections of the Act (31 Geo III., c. 31) in 1791, and also on the "King's Instructions" to the Lieutenant-Governor of Upper Canada in 1818. He further contended that the "Extinction of the Tithes Act," passed by the Upper Canada Legislature in 1823, inferentially recognized the dominancy of the Church of England in Canada as a Church of the Empire. Beyond this alleged inferential right to be an Established Church in Upper Canada, none in reality existed. It was, therefore, to prevent this inference,--which was insisted upon as perfectly clear and irresistible,--from receiving Imperial or Provincial recognition as an admitted or legal fact, that the persistent efforts of Dr. Ryerson and others were unceasingly directed during all of those years. Few in the present day can realize the magnitude of the task thus undertaken. Nor do we sufficiently estimate the significance of the issues involved in that contest--a contest waged for the recognition of equal denominational rights and the supremacy of religious liberty. All of these questions are now happily settled "upon the best and surest foundation." But it might have been far otherwise had not such men as Dr. Ryerson stepped into the breach at a critical time in our early history; and if the battle had not been fought and won before the distasteful yoke of an "establishment" had been imposed upon this young country, and burdensome vested interests been thereby created, which it would have taken years of serious and protracted strife to extinguish. As the fruits of that protracted struggle for religious equality have been long quietly enjoyed in this province, there is a disposition in many quarters to undervalue the importance of the contest itself, and even to question the propriety of reviving the recollection of such early conflicts. In so far as we may adopt such views we must necessarily fail to do justice to the heroism and self-sacrifice of those who, like Dr. Ryerson, encountered the prolonged and determined opposition, as well as the contemptuous scorn of the dominant party while battling for the rights which he and others ultimately secured for us. Those amongst us who would seek to depreciate the importance of that struggle for civil and religious freedom, must fail also to realize the importance of the real issues of that contest. To those who have given any attention to this subject, it is well known that the maintenance of the views put forth by Dr. Ryerson in this controversy involved personal odium and the certainty of social ostracism. It also involved, what is often more fatal to a man's courage and constancy, the sneer and the personal animosity, as well as ridicule, of a powerful party whose right to supremacy is questioned, and whose monopoly of what is common property is in danger of being destroyed. Although Dr. Ryerson was a gentleman by birth, and the son of a British officer and U. E. Loyalist, yet the fact that, as one of the "despised sect" of Methodists, he dared to question the right of "the Church" to superiority over the "Sectaries," subjected him to a system of petty and bitter persecution which few men of less nerve and fortitude could have borne. As it was, there were times when the tender sensibilities of his noble nature were so deeply wounded by this injustice, and the scorn and contumely of his opponents, that were it not that his intrepid courage was of the finest type, and without the alloy of rancour or bravado in it, it would have failed him. But he never flinched. And when the odds seemed to be most against him, he would, with humble dependence upon Divine help, put forth even greater effort; and, with his courage thus reanimated, would unexpectedly turn the flank of his enemy; or, by concentrating all his forces on the vulnerable points of his adversary's case, completely neutralize the force of his attack. It must not be understood from this that Dr. Ryerson cherished any personal animosity to the Church of England as a Divine and Spiritual power in the land. Far from it. In his first "campaign" against the Venerable Archdeacon of York (Dr. Strachan), he took care to point out the difference between the principles maintained by the aggressors in that contest and the principles of the Church itself. He said:-- Whatever remarks the Doctor's discourse may require me to make, I wish it to be distinctly understood that I mean no reflection on the doctrines, liturgy, or discipline of the Church of which he has the honour to be a minister. Be assured I mean no such thing. I firmly believe in her doctrines, I admire her liturgy, and I heartily rejoice in the success of those principles which are therein continued, and it is for the prosperity of the truths which they unfold that I shall ever pray and contend. And, with respect to Church government, I heartily adopt the sentiments of the pious and the learned Bishop Burnet, that "that form of Church government is the best which is most suitable to the customs and circumstances of the people among whom it is established."[26] Such was Dr. Ryerson's tribute to the Church of England in, 1826. His disclaimer of personal hostility to that Church (near the close of the protracted denominational contest in regard to the Clergy Reserves), will be found in an interesting personal correspondence, in a subsequent part of this book, with John Kent, Esq., Editor of _The Church_ newspaper in 1841-2. With a view to enable Canadians of the present day more clearly to understand the pressing nature of the difficulties with which Dr. Ryerson had to contend, almost single-handed, fifty years ago, I shall briefly enumerate the principal ones:-- 1. The whole of the official community of those days, which had grown up as a united and powerful class, were bound together by more than official ties, and hence, as a "family compact," they were enabled to act together as one man. This class, with few exceptions, were members of the Church of England. They regarded her--apart from her inimitable liturgy and scriptural standards of faith--with the respect and love which her historical prestige and assured status naturally inspired them. They maintained, without question, the traditional right of the Church of England to supremacy everywhere in the Empire. They, therefore, instinctively repelled all attempts to deprive that Church of what they believed to be her inalienable right to dominancy in this Province. 2. Those who had the courage, and who ventured to oppose the Church claims put forth by the clerical and other leaders of the dominant party of that time, were sure to be singled out for personal attack. They were also made to feel the chilling effects of social exclusiveness. The cry against them was that of ignorance, irreverence, irreligion, republicanism, disloyalty, etc. These charges were repeated in every form; and that, too, by a section both of the official and religious press, a portion of which was edited with singular ability; a press which prided itself on its intelligence, its unquestioned churchmanship and exalted respect for sacred things, its firm devotion to the principle of "Church and State"--the maintenance of which was held to be the only safeguard for society, if not its invincible bulwark. An illustration of the profession of this exclusive loyalty is given by Dr. Ryerson in these pages. He mentions the fact that the plea to the British Government put forth by the leaders of the dominant party, as a reason why the Church of England in this Province should be made supreme and be subsidized, was that she might then be enabled "to preserve the principles of loyalty to England from being overwhelmed and destroyed" by the "Yankee Methodists," as represented by the Ryersons and their friends! 3. The two branches of the Legislature were divided on this subject. The House of Assembly represented the popular side, as advocated by Dr. Ryerson and other denominational leaders. The Legislative Council (of which the Ven. Archdeacon Strachan was an influential member,) maintained the clerical views so ably put forth by this reverend leader on the other side. 4. Except by personal visits to England--where grievances could alone be fully redressed in those days--little hope was entertained by the non-Episcopal party that their side of the question would (if stated through official channels), be fairly or fully represented. Even were their case presented through these channels they were not sure but that (as strikingly and quaintly put by Dr. Ryerson, on page 94). In company with some ruthless vagrant--in the shape of a secret communication from enemies in Canada--it would be slandered, abused, and tomahawked at the foot of the throne. As an illustration also of the spirit of the Chief Executive in Upper Canada in dealing with the questions in dispute, I quote the following extract from the reply of Sir John Colborne to an address from the Methodist Conference in 1831.[27] He said: Your dislike to any church establishment, or to the particular form of Christianity which is denominated the Church, of England, may be the natural consequence of the constant success of your own efficacious and organized system. The small number of our Church[28] is to be regretted, as well as that the organization of its ministry is not adapted to supply the present wants of the dispersed population in this new country; but you will readily admit that the sober-minded of the province are disgusted with the accounts of the disgraceful dissensions of the Episcopal Methodist Church and its separatists, recriminating memorials, and the warfare of one Church with another. The utility of an Establishment depends entirely on the piety, assiduity, and devoted zeal of its ministers, and on their abstaining from a secular interference which may involve them in political disputes. The labours of the clergy of established churches in defence of moral and religious truth will always be remembered by you, who have access to their writings, and benefit by them in common with other Christian Societies. You will allow, I have no doubt, on reflection that it would indeed be imprudent to admit the right of societies to dictate, on account of their present numerical strength, in what way the lands set apart as a provision for the clergy shall be disposed of. The system of [University] Education which has produced the best and ablest men in the United Kingdom will not be abandoned here to suit the limited views of the leaders of Societies who, perhaps, have neither experience nor judgment to appreciate the value or advantages of a liberal education.... Such was the spirit in which the Governor in those days replied to the respectful address of a large and influential body of Christians. He even went further in another part of his reply, and referred to "the absurd advice offered by your missionaries to the Indians, and their officious interference."[29] Such language from the lips of Her Majesty's Representative, if at all possible in these days, would provoke a burst of indignation from those to whom it might be addressed, but it had to be endured fifty years ago, when to question the prerogative of the Crown, or the policy of the Executive, was taken as _prima facie_ evidence of disloyalty, and republicanism. 5. Into the discussion of the claims of the Church of England in Upper Canada, two questions entered, which were important factors in the case. Both sides thoroughly understood the significance of either question as an issue in the discussion; and both sides were, therefore, equally on the alert--the one to maintain the affirmative, and the other the negative, side of these questions. The first was the claim that it was the inherent right of the Church of England to be an established church in every part of the empire, and, therefore, in Upper Canada. Both sides knew that the admission of such a claim, would be to admit the exclusive right of that Church to the Clergy Reserves as her heritage. It was argued, as an unquestionable fact, that the exclusive right of the Church of England in Upper Canada to such reserves must have been uppermost in the mind of the royal donor of these lands, when the grant was first made. The second point was, that the admission of this inherent right of the Church of England to be an established church in Upper Canada, would extinguish the right of each one of the nonconformist bodies to the status of a Church. It can well be understood that in a contest which involved vital questions like these (that is, of the exclusive endowment of one Church, and its consequent superior status as a dominant Church), the struggle would be a protracted and bitter one. And so it proved to be. But justice and right at length prevailed. A portion of the Reserves was impartially distributed, on a common basis among the denominations which desired to share in them, and the long-contested claims of the Church of England to the exclusive status of an established church were at length emphatically repudiated by the Legislature; and, in 1854, the last semblance of a union between Church and State vanished from our Statute Book.[30]--J. G. H. _Dec. 18th, 1830._--In the _Guardian_ of this day, Dr. Ryerson published a petition to the Imperial Parliament, prepared by a large Committee, of which he was a member, and of which Dr. W. W. Baldwin was Chairman. In that petition the writer referred to the historical fact, that, had the inhabitants of this Province been dependent upon the Church of England or of Scotland for religious instruction, they would have remained destitute of it for some years, and also that the pioneer non-Episcopal ministers were not dissenters, because of the priority of their existence and labours in Upper Canada. The petition, having pointed out that there were only five Episcopal clergy in Canada during the war of 1812, and that only one Presbyterian minister was settled in the Province in 1818, declared that: The ministers of several other denominations accompanied the first influx of emigration into Upper Canada, (1783-1790,) and have shared the hardships, privations, and sufferings incident to missionaries in a new country. And it is through their unwearied labours, that the mass of the population have been mainly supplied with religious instruction. They, therefore, do not stand in the relation, of Dissenters from either the Church of England or of Scotland, but are the ministers of distinct and independent Churches, who had numerous congregations in various parts of the Province, before the ministerial labours of any ecclesiastical establishment were, to any considerable extent, known or felt. _Jan. 20th, 1831._--As an evidence that the views put forth by Dr. Ryerson, in the _Guardian_, against an established Church in Upper Canada, were acceptable outside of his own denomination, I give the following letter, addressed to him at this date from Perth, by the Rev. Wm. Bell, Presbyterian: Though differing from you in many particulars, yet in some we agree. Your endeavours to advance the cause of civil and religious liberty have generally met my approbation. Some of your writings that I have seen discover both good sense and Christian feeling. The liberality, too, you have discovered, both in regard to myself and in regard of my brethren, has not escaped my observation. Be not discouraged by the malice of the enemies of religion. Your _Guardian_ I have seldom seen, but from this time I intend to take it regularly. Consider me one of your "constant readers." The matters in which we differ are nothing in comparison of those in which we agree. _Feb. 9th._--Some members of the Church of England in the Province evinced a good deal of hostility to the Methodists of this period, chiefly from the fact that they had been connected with the Methodist Episcopal Church in the United States, and that the Canada Conference had formed one of the Annual Conferences of that Church, presided over by an American Bishop. As an evidence of this hostility, Dr. Ryerson stated in the _Guardian_ of this date, that Donald Bethune, Esq., and others, of Kingston, had petitioned the House of Assembly:-- To prohibit any exercise of the functions of a priest, or exhorter, or elder of any denomination in the Province except by British subjects; 2nd, to prevent any religious society connected with any foreign religious body to assemble in Conference; 3rd, to prevent the raising of money by any religious person or body for objects which are not strictly British, etc. The Legislature appointed a Committee on the subject, and Dr. Ryerson, as representing the Methodists, Rev. Mr Harris the Presbyterians, and Rev. Mr. Stewart the Baptists, were summoned to attend this Committee with a view to give evidence on the subject. This Dr. Ryerson did at length, (as did also these gentlemen). Dr. Ryerson traced the history of the Methodist body in Canada, and showed that, three years before this time, the Canada Conference had taken steps to sever its connection with the American General Conference, and had done so in a friendly manner.[31] The petition was aimed at the Methodists, as they alone answered the description of the parties referred to by the petitioners. The petition was also a covert re-statement of the often disproved charge of disloyalty, etc., on the part of the Methodists. The House very properly came to the conclusion-- "That it was inconsistent with the benign and tolerant principles of the British Constitution to restrain by penal enactment any denomination of Christians, whether subjects or foreigners," etc. This, however, was a sample of the favourite mode of attack, and the system of persecution to which the early Methodists were exposed in this Province. At the same session of Parliament in 1831, the Marriage Bill, which had been before the House each year for six successive years, was finally passed. This Bill gave to the Methodists and to other non-Episcopal ministers the right for the first time to solemnize matrimony in Upper Canada. _Feb. 19th._--Sir John Colborne, the Lieutenant-Governor, having nominated an Episcopal chaplain to the House of Assembly, the question, "Is the Church of England an established church in Upper Canada?" was again debated in the House of Assembly and discussed in the newspapers. With a view to a calm, dispassionate, and historical refutation of the claims set up by the Episcopal Church on the subject, Dr. Ryerson reprinted in the _Guardian_ of this day, the sixth of a series of letters which he had addressed from Cobourg to Archdeacon Strachan, in May and June, 1828. It covered the whole ground in dispute.[32] _Nov. 6th, 1832._--Archdeacon Strachan, in his sermon, preached at the visitation of the Bishop of Quebec at York, on the 5th of September, speaking of the Methodists, said that he would-- Speak of them with praise, notwithstanding their departure from the Apostolic ordinance, and the hostility long manifested against us by some of their leading members. In reply to this statement, Dr. Ryerson wrote from St. Catharines to the Editor of the _Guardian_. He pointed out that:-- It was not until after Archdeacon Strachan's sermon on the death of the former Bishop of Quebec was published, in 1826, that a single word was written, and then to refute his slanders. In that sermon, when accounting for the few who attend the Church of England, the Archdeacon said that their attendance discouraged the minister, and that-- His influence is frequently broken or injured by numbers of uneducated, itinerant preachers, who, leaving their steady employment, betake themselves to preaching the Gospel from idleness, or a zeal without knowledge ... and to teach what they do not know, and which from their pride they disdain to learn.[33] Again, in May, 1827, Archdeacon Strachan sent an "Ecclesiastical Chart" to the Colonial Office, and in the letter accompanying it stated that:-- The Methodist teachers are subject to the orders of the United States of America, and it is manifest that the Colonial Government neither has, nor can have any other control over them, or prevent them from gradually rendering a large portion of the population, by their influence and instructions, hostile to our institutions, civil and religious, than by increasing the number of the Established Clergy. Who then [Dr. Ryerson asked] was the author of contention? Who was the aggressor? Who provoked hostilities? The slanders in the Chart were published in Canada, and in England, by Dr. Strachan before a single effort was made by a member of any denomination to counteract his hostile measures, or a single word was said on the subject. * * * * * _Nov. 19th, 1834._--In connection with this subject I insert here the following reply (containing several historical facts) to a singularly pretentious letter which Dr. Ryerson had inserted in the _Guardian_ of this date, denouncing the opposition of a certain "sect called Methodists" to the claims of the Church of England as an established church in the Colony. The reply was inserted in order to afford strangers and new settlers in Upper Canada correct information on the subject, and to disprove the statement of the writer of the letter, Dr. Ryerson mentioned the following facts:-- The pretensions of the Episcopal clergy began to be disputed by the clergy of the Church of Scotland as soon as it was known that the former had got themselves erected into a corporation. This was, I believe, in 1820.[34] The subject was brought before the House of Assembly in 1824, and the House in 1824, '25, '26, '27, passed resolutions remonstrating against the exclusive claims of the Episcopal clergy. From 1822 to 1827 several pamphlets were published on both sides of the question, and much was said in the House of Assembly; but during this period not one word was written by any minister or member of the Methodist Church, nor did the Methodists take any part in it, though their ministers were not even allowed to solemnize matrimony--a privilege then enjoyed by Calvinistic ministers--and though individual ministers had been most maliciously and cruelly persecuted, under the sanction of judicial authority.... But in the statements drawn up for the Imperial Government by the Episcopal clergy during the years mentioned, the extirpation of the Methodists was made one principal ground of appeal by the Episcopal clergy for the exclusive countenance and patronage of His Majesty's Government. Some of these documents at length came before the Canadian public; and in 1827 a defence of the Methodists and other religious denominations was put forth by the writer of these remarks in the form of a "Review of a Sermon preached by the Archdeacon of York." Up to this time not one word was said on "the church question" by the Methodists. But it was so warmly agitated by others, that in the early part of 1827 Archdeacon Strachan, an executive and legislative councillor, was sent to London to support the claims of the Episcopal clergy at the Colonial Office. His ecclesiastical chart and other communications were printed by order of the Government, and soon found their way into the provincial newspapers, and gave rise to such a discussion, and excited such a feeling throughout the Province as was never before witnessed. The shameful attack upon the character of the Methodist ministry, whose unparalleled labours and sufferings, usefulness, and unimpeachable loyalty were known and appreciated in the Province, and the appeal to the King's Government to aid in exterminating them from the country excited strong feelings of indignation and sympathy in the public mind. The House of Assembly investigated the whole affair, examined fifty-two witnesses, adopted an elaborate report, and sent home an address to the King condemning the statements of the agent of the Episcopal clergy, and remonstrating against the establishment of a dominant church in the Province.[35] The determination to uproot the Methodists was carried so far in those by-gone days of civil and ecclesiastical despotism, that the Indians were told by executive sanction that unless they would become members of the Church of England, the Government would do nothing for them! In further support of my statement, I quoted four Episcopal addresses and sermons, sufficient to show who were the first and real aggressors in this matter--certainly not the Methodists. * * * * * As a sample of Dr. Ryerson's controversial style in 1826, when he wrote the Review of Archdeacon Strachan's sermon (to which he refers above) I quote a paragraph from it. In replying to the Archdeacon's "remarks on the qualifications, motives, and conduct of the Methodist itinerant preachers," which Dr. Ryerson considered "ungenerous and unfounded," he proceeded:-- The Methodist preachers do not value themselves upon the wealth, virtues, or grandeur, of their ancestry; nor do they consider their former occupation an argument against their present employment or usefulness. They have learned that the Apostles were once fishermen; that a Milner could once throw the shuttle; that a Newton once watched his mother's flock.... They are likewise charged with "preaching the Gospel out of idleness." Does the Archdeacon claim the attribute of omniscience? Does he know what is in man? How does he know that they preach "the Gospel out of idleness?" ... What does he call idleness?--the reading of one or two dry discourses every Sabbath ... to one congregation, with an annual income of L200 or L300?... No; this is hard labour; this is indefatigable industry!... Who are they then that preach the Gospel out of idleness?--those indolent, covetous men who travel from two to three hundred miles, and preach from twenty-five to forty times every month?--who, in addition to this, visit from house to house, and teach young and old repentance towards God, and faith in our Lord Jesus Christ?--those who continue this labour year after year ... at the enormous salary of L25 or L50 per annum?--these are the men who "preach the Gospel out of idleness!" O bigotry! thou parent of persecution; O envy! thou fountain of slander; O covetousness! thou god of injustice! would to heaven ye were banished from the earth![36] * * * * * _Jan. 22nd, 1831._--In the _Guardian_ of this day Dr. Ryerson publishes a letter from the Rev. Richard Watson to the trustees of the Wesleyan University, in Connecticut, declining the appointment of Professor of _Belles Lettres_ and Moral Philosophy. He says:-- To _Belles Lettres_ I have no pretensions; Moral Philosophy I have studied, and think it a most important department, when kept upon its true principles, both theological and philosophic. Being, however, fifty years old, and having a feeble constitution, I do not think it would be prudent in me to accept. During this year (1831) Dr. Ryerson engaged in a friendly controversy with Vicar-General Macdonnell, Editor of the _Catholic_, published in Kingston. This controversy included six letters from Dr. Ryerson, and five from the Vicar-General, published in the _Christian Guardian_. It touched upon the leading questions at issue between Roman Catholics and Protestants. The correspondence was broken off by the Vicar-General. FOOTNOTES: [24] The following is a copy of the document under the authority of which Dr. Ryerson was deputed to go to New York to procure presses and types for the proposed _Christian Guardian_ newspaper:-- This is to certify that the Bearer, Rev. Egerton Ryerson, is appointed agent for procuring a printing establishment for the Canada Conference, and is hereby commended to the Christian confidence of all on whom he may have occasion to call for advice and assistance for the above purpose. (Signed) William Case, _Superintendent_. James Richardson, _Secretary_. Ancaster, Upper Canada, Sept. 4th, 1829. [25] These seven papers, taken together, were the first attempt to put into a connected form the history of the Methodist Church in Canada down to 1830.--H. [26] "Claims of Churchmen and Dissenters," &c., 1826, p. 27. (See p. 80.) [27] For various reasons (apparently prudential at the time) this reply was never published in the _Christian Guardian_, as were other replies of the Governor.--H. [28] This expression, "our Church," illustrates the fact which I have indicated in first paragraph on page 97. [29] This charge, preferred by such high authority, was taken up boldly by the Methodist authorities. Rev. James (afterwards Bishop) Richardson, Presiding Elder, was commissioned to inquire into its truthfulness. He made an exhaustive report, proving the entire incorrectness of the statement, and that the whole difficulty arose from the persistent efforts of a Mr. Alley (an employe of the Indian Department) to promote his own interest at the expense of that of the Indians, and to remove out of the way the only obstacle to the accomplishment of his purpose--the Methodist Missionary. Dr. Ryerson having pointed out these facts in the _Guardian_, Capt. Anderson, Superintendent of Indian affairs at Coldwater, questioned his conclusion "that the advice given to the Indians was both prudent and loudly called for, and perfectly respectful to His Excellency." Dr. Ryerson then examined the whole of the evidence in the Case, and (See _Guardian_, vol. iii., p. 76) came to the following conclusion:--1. That sometimes the local agents of the Indian Department are men who have availed themselves of the most public occasions to procure ardent spirits, and entice the Indians to drunkenness, and other acts of immorality; being apparently aware that with the introduction of virtue and knowledge among these people will be the departure of gain which arises from abuse, fraud, and debauchery. 2. That these agents are not always men who respect the Sabbath. 3. That the Missionary's "absurd advice" was in effect that the Indians should apply to their Great Father to remove such agents from among them. 4. That their "craft being endangered," the agents and parties concerned, "with studied design, sought to injure the missionary in the estimation of His Excellency, and to destroy all harmony in their operations, in order, if possible, to compel the Missionary to abandon the Mission Station." The effect of this controversy was very salutary. His Excellency, having reconsidered the Case, "gave merited reproof and suitable instructions to the officers of the Indian Department in regard to their treatment of the Methodist Missionary." Dr. Ryerson adds:--We had no trouble thereafter on the subject. [30] Another disturbing element entered subsequently into this controversy. And this was especially embarrassing to Dr. Ryerson, as it proceeded from ministers in the same ecclesiastical fold as himself. I refer to the adverse views on church establishments, put forth by members of the British Conference in this country and especially in England (to which reference is made subsequently in this book). Dr. Ryerson was, as a matter of course, taunted with maintaining opinions which had been expressly repudiated by his Methodist "superiors" in England. He had, therefore, to wage a double warfare. He was assailed from within as well as from without. Besides, he had to bear the charge of putting forth heretical views in church politics, even from a Methodist standpoint. He, however, triumphed over both parties--those within as well as those without. And his victory over the former was the more easily won, as the views of the "British Methodists," on this question were almost unanimously repudiated by the Methodists of Canada. See "Epochs of Canadian Methodism," pp. 330-353.--H. [31] See pages 63, 64 of the _Christian Guardian_ for 1831; also page 90, _ante_. [32] See _Christian Guardian_ of Feb. 19th, 1831, and also the pamphlet containing the whole of this series of eight letters, entitled: "Letters from the Reverend Egerton Ryerson to the Honourable and Reverend Doctor Strachan, published originally in the _Upper Canada Herald_; Kingston, 1828," pp. 42, double columns. See page 80.--H. [33] For reply to this statement see extract from Review given on p. 105.--H. [34] In "a Pastoral Letter from the Clergy of the Church of Scotland in the Canadas to their Presbyterian Brethren" issued in 1828, they say:--"We did, in the year 1820, petition His Majesty's Government for protection and support to our Church, and claimed, by what we believe to be our constitutional rights, a participation in the Clergy Reserves." Montreal, 1828, p. 2. This Pastoral Letter gave rise to a protracted discussion for and against the Presbyterian side of the question.--H. [35] The Report was adopted by a vote of 22 to 8. It stated:--The ministry and instructions [of the Methodist Clergymen] have been conducive--in a degree which cannot be easily estimated--to the reformation of their hearers, and to the diffusion of correct morals--the foundation of all sound loyalty and social order.... No one doubts that the Methodists are as loyal as any other of His Majesty's subjects, etc. Full particulars of this controversy will be found in Dr. Ryerson's "Epochs of Canadian Methodism," pp. 165-218.--H. [36] In "An Apology for the Church of England in Canada, by a Protestant of the Established Church of England," the writer thus refers to this controversy:--"Our Methodist brethren have disturbed the peace of their maternal Church by the clamour of enthusiasm and the madness of resentment; but they are the wayward children of passion, and we hope that yet the chastening hand of reason will sober down the wildness of that ferment," etc. Kingston, U.C., 1826, p. 3.--H. CHAPTER IX. 1831-1832. Methodist Affairs in Upper Canada--Proposed Union with the British Conference. Of the events transpiring in Upper Canada during 1831 and 1832, in which Dr. Ryerson was an actor, he has left no record in his "Story." His letters and papers, however, show that during this period he retired from the editorship of the _Christian Guardian_, and that plans were discussed and matured which led to his going to England, in 1833, to negotiate a union between the British and Upper Canadian Conferences. His brother George had gone on a second visit to England in March, 1831. This second visit was for a twofold purpose, viz., to collect money with the Rev. Peter Jones, for the Indian Missions, and also to present petitions to the Imperial Parliament on behalf of the non-episcopalians of the Province. I give extracts from his letters to Dr. Ryerson, relating his experiences of, and reflections on, Wesleyan matters in England at that period. Writing from Bristol, on the 6th of August, 1831, Rev. George Ryerson said:-- In my address to the Wesleyan Conference here I stated that we stood in precisely the same relation to our brethren of the Methodist Conference in the United States as we do to our brethren of the Wesleyan Conference in England--independent of either--agreeing in faith, in religious discipline, in name and doctrine, and the unity of spirit,--but differing in some ecclesiastical arrangements, rendered necessary from local circumstances. I also expressed my firm conviction that the situation in which we stand is decidedly the best calculated to spread Methodism and vital religion in Canada. This statement did not, I think, give so much satisfaction to the Conference as the others, for what Pope said of Churchmen: "Is he a Churchman? then he's fond of power," may also be literally applied to Wesleyan ministers, and, I may add, to Englishmen generally. I have reason to know that they would gladly govern us. I was, therefore, very pointed and explicit on this subject. I rejoice that our country lies beyond the Atlantic, and is surrounded by an atmosphere of freedom. A few months' residence in this country would lead you to value this circumstance in a degree that you can scarcely conceive of; and you would, with unknown energy, address this exhortation to the Methodists and to the people of Canada: "Stand fast, therefore, in the liberty wherewith God's providence hath made you free, and in this abound more and more." I also assured them of our respect and love for them as our fathers and elder brethren, and mentioned my reasons for giving this information to prevent future collision and misunderstanding. The Conference or Missionary Society have, however, not given up their intention of establishing an Indian Mission in Upper Canada, but, in consequence of my remonstrances, have delayed it. Brother James Richardson's letter to the Missionary Committee, which I submitted, and was told by Rev. Dr. Townley, one of the Secretaries, that they would by no means withdraw their missionary at Kingston, as it was still their intention to establish a mission to the Indians in Upper Canada, and this station would be very necessary to them. I see that they are a little vexed that emigrants from their Societies should augment our membership. The whole morning service of the Church of England is now read in most of the Wesleyan Chapels, and with as much formality as in the Church. Many of the members, when they become wealthy and rise in the world, join the Church, and their wealth and influence are lost to the Society. Organs are also introduced into many of their Chapels. In a letter dated London, Feb. 6th, 1832, Rev. Geo. Ryerson writes again to Dr. Ryerson, and says that he and Peter Jones: By request, met the Rev. Richard Watson, and some others of the Missionary Committee. They wished to consult us respecting the resolutions forwarded to them from your Missionary Committee. They profess that they will not occupy any station where there is a mission, as Grand River, Penetanguishene, etc., except St. Clair. But they declare that as it regards the white population, the agreement with the American Conference ceased when we became a separate connexion. I opposed their views, as I have invariably done, in very strong and plain terms, and explained to them the character and object of the persons who were alluring them to commence this schism. They proposed that we should give up the missions to them. I told them we could no more do so, than they give up theirs. They finally acquiesced, and voted the L300 as Rev. Dr. Townley wrote. At the Conference, at Bristol, I explained that a union of the two Conferences would be inexpedient and unprofitable, any further than a union of brotherly love and friendship. In another letter to Dr. Ryerson from his brother George, dated London, April 6th, 1832, he says:-- I have been detained so long on expenses, and continually advancing money for the Central Committee at York, that I hope it will be repaid to Peter Jones. I was a long time attending to the business of my mission to bring it to the only practicable arrangement, that is, having it submitted to the Legislature of Upper Canada, with such recommendations and instructions as would give satisfaction to the country by consulting the wishes and interests of all parties. I have never before in my life been shut up to walk in all things by simple faith more than I have for some months past; yet I was never kept in greater steadfastness and peace of mind, nor had such openings of the Spirit and life of Jesus in my soul. The judgments of God are spreading apace--the cholera is more deadly in London, and it has now broken out in Ireland, and in the centre of Paris, where it is said to be very destructive. You need no other evidence of its being a work of God, than to be informed that it is made the public mock of the infidel population of this city; a state of feeling and conduct in regard to this pestilence that never, perhaps, was witnessed from any country, and that would make a heathen or Mahommedan ashamed. I have seen gangs of men traversing the streets and singing songs in ridicule of the cholera, and have seen caricatures of it in the windows. _August 29th, 1832._--To-day, in a valedictory editorial, Dr. Ryerson took leave of the readers of the _Christian Guardian_, having been its first editor for nearly three years. In that valedictory Dr. Ryerson said (p. 116):-- I first appeared before the public as a writer, at the age of two and twenty years. My first feeble effort was a vindication of the Methodists, and several other Christian denominations against the uncalled-for attack made upon their principles and character. It also contained a remonstrance against the introduction into this country of an endowed political Church, as alike opposed to the statute law of the Province, political and religious expedience, public rights and liberties. I believe this was the first article of the kind ever published in Upper Canada, and, while from that time to this a powerful combination of talent, learning, indignation, and interest has been arrayed in the vain attempt to support by the weapons of reason, Scripture, and argument, a union between the Church and the world--between earth and heaven; talents, truth, reason, and justice have alike been arrayed in the defence of insulted and infringed rights, and the maintenance of a system of public, religious, and educational instruction, accordant with public rights and interests, the principles of sound policy, the economy of Providence, and the institutions and usages of the New Testament. Dr. Ryerson also published in this number of the _Guardian_ the general outline of the arrangements proposed at Hallowell (Picton) on behalf of the Canada Conference to the English Conference, and designed to form the basis of articles for the proposed union between the two bodies. Rev. Robert Alder was present at the Conference, and was a consenting party to the basis of union. _December 7th, 1832._--The prospects of Union with the British Conference were not encouraging in various parts of the Connexion, and chiefly for the reasons mentioned by Rev. George Ryerson in his letters from England (see pp. 107, 8). Rev. John Ryerson, writing to Dr. Ryerson from Cobourg, also says:-- The subject of the Union appears to be less and less palatable to our friends in these parts, so much so, that I think it will not be safe for you to come to any permanent arrangements with the British Conference, even should they accede to our proposals. I am of the opinion that, except we give ourselves entirely into their hands in some way or another, no Union will take place. I tell the preachers, and they and I tell the people, that, Union or no Union, it is very important that you should go home; that you will endeavour, in every way you can, to convince the British Conference of the manifest injustice and wickedness of sending missionaries to this country. _November 21st, 1832._--The proposed union with the British Conference excited a good deal of discussion at this time in various parts of Upper Canada. Dr. Ryerson, therefore, addressed a note on the subject to Rev. Robert Alder, the English Conference representative. I make a few extracts:-- At the Hallowell Conference (1832) the question of the union was principally sustained by my brothers, and was concurred in by the vote of a large majority of the Conference.... But in some parts of the country, where Presidential visits have been made, certain local preachers have found out that the Societies ought to have been consulted; that they have been sold ("by the Ryersons,") without consent; that no Canadian will henceforth be admitted into the Conference; that our whole economy will be changed by arbitrary power, and all revivals of religion will be stopped, etc. The first of the objections is the most popular, but they have all failed to produce the intended effect, to an extent desired by the disaffected few. The object contemplated is, to produce an excitement that will prevent me going to England, and induce the Conference to retrace its steps. The merit or demerit of the measure has been mainly ascribed to me; and on its result, should I cross the Atlantic, my standing, in a great measure, depends. If our proposals should meet with a conciliatory reception, and your Committee would recommend measures, rather than require concessions, in the future proceedings of our Conference, everything can be accomplished without difficulty or embarrassment. You know that I am willing, as an individual, to adopt your whole British economy, _ex animo_. You also know that my brothers are of the same mind, and that a majority of the Conference will readily concur. May the Lord direct aright! Dr. Alder's reply to Dr. Ryerson in February, 1833, was that: You must look at the great principles and results involved in this most important affair, and not shrink from the duties imposed on you, to avoid a few present unpleasant consequences. It is not for me to prescribe rules of conduct to be observed by you, but I must say, that I am surprised that any circumstance should cause you to waver for a moment in reference to your visit to Europe. If you were to decline coming, would not the many on the other side, who are strictly watching your movements, at once say that the whole arrangements are deceptive, and merely designed to make an impression on me for a certain purpose. You know they would. Of course you will act as you please. I neither advise nor persuade, but say: Be not too soon nor too much alarmed. There are no jealousies, no evil surmisings, no ambitious designs in the matter, but a sincere desire to promote the interests of Methodism and the cause of religion in Upper Canada; and nothing will be desired from, or recommended to, you, but for this purpose. It is a noble object that we have in view. Rev. Richard Watson takes a statesmanlike view of the whole case, and will, I am persuaded, as will all concerned here, meet you with the utmost ingenuousness and liberality, and, if they be met in a similar manner, all will end well. If you can agree to the following recommendation, I think everything else will easily be settled, viz., to constitute two or three districts, to meet annually, as District Conferences, and to hold a Triennial Conference, to be composed of all the preachers in the Provinces, under a President, to be appointed in the way mentioned in the plan of agreement proposed by your last Conference. Several of your preachers wish it; Bro. Green, the presiding Elder, is in favour of it. _January 10th, 1833._--It being necessary to collect funds to defray Dr. Ryerson's expenses to England, his brother, William, wrote to him from Brockville at this date, giving an account of his success there as a collector. He said:-- After the holidays I commenced operations, and having besieged the doors of several of our gentry, most of whom contributed without much resistance, on most honourable terms, of course, such as paying from $3 to $6, with a great many wishes, and hearty ones too, for your success. More than two-thirds of the sum collected are given by the gentlemen of the village, most of whom expressed and appeared to feel a pleasure in giving, and who have never been known to give anything to the Methodists before on any occasion whatever. Our congregation has greatly increased, so that we now have about five hundred, some say more, in the evening. A majority of the first families in the village attend our chapel. Among many others, Mr. Jonas Jones, and several of the families in the same connection; Mr. Sherwood, the High Sheriff, and several others, most of whom have never been known to attend a Methodist meeting before. You will be surprised to hear that Mrs. James Sherwood has become my warm friend, treating me with the greatest attention and kindness; and also on various occasions speaking most kindly and respectfully of me and all our family, especially yourself. * * * * * _January 31st, 1833._--Under this date, Dr. Ryerson has recorded in his diary the following tribute to his first wife:-- A year ago this morning, at half-past five o'clock, the wife of my youth fell asleep in Jesus, leaving a son and daughter (John and Lucilla Hannah), the former two years and a half old, and the latter fourteen days. Hannah Aikman (her maiden name) was the daughter of John and Hannah Aikman, and was the youngest of eleven children. Hannah was born in Barton, Gore District, on the 4th of August, 1804. Her natural disposition was most amiable, and her education was better than is usually afforded to farmer's daughters in this country. At the age of sixteen she was awakened, converted, and joined the Methodist Church, of which she remained an exemplary member until her death. I became intimately acquainted with her in 1824, when she was twenty years of age, and after taking the advice of an elder brother, who had travelled the circuit on which they lived, at the strong solicitation of my parents, and the impulse of my own inclinations, I made her proposals of marriage, which were accepted. This was before I had any intention of becoming a preacher in the Methodist Church, either travelling or local. About this time the Lord laid his afflicting hand upon me;[37] I was brought to the gate of death, and in that state became convinced by evidence as satisfactory as that of my existence, that in disregarding the dictates of my own conscience, and the important advice of many members of the Church, both preachers and lay, in regard to labouring in the itinerant field, I had resisted the Spirit of God; and on that sick, and in the estimation of my family, dying bed, I vowed to the Lord my God, that if He should see fit to raise me up and open the way, I would no more disobey the voice of His Providence and servants. From that hour I began visibly to recover, and, though the exercises of my mind were unknown to any but myself and the Searcher of hearts, before I had sufficiently recovered to walk two miles, I was called upon by the Presiding Elder, and several official members, and solicited to go on the Niagara Circuit, which was then partly destitute through the failure in health of one of the preachers. I could not but view this unexpected call us the voice of God, and, after a few days' deliberation and preparation, I obeyed, on the 24th of March, 1825, the day on which I was twenty-two years of age. This unanticipated change in the course of my life, while it involved the sacrifice of pecuniary interests and some very flattering offers and promises, presented my contemplated marriage in a somewhat different light; though the possibility of such a change was mentioned as a condition in my proposals and our engagement. And I will here record it to the honour of the dead that she who afterwards became my wife, wrote to me a short time after I commenced travelling, that if a union between us was in any respect opposed to my views of duty, or if I thought it would militate against my usefulness, I was perfectly exonerated by her from all obligations to such a union; that, whatever her own feelings might be, she begged that they would not influence me,--that God would give her grace to subdue them,--that she shuddered at the thought of standing in the way of my duty and usefulness. Knowing, as I did, that her fondness for me was extravagant, I could not wound the heart which was the seat of such elevated feelings, or help appreciating more highly than ever the principles of mind which could give rise to such noble sentiments, and such martyr-like disinterestedness of soul. In subsequent interviews, we mutually agreed--should Providence permit--and (at her suggestion) should neither of us change our minds, we would get married in three or four years. During this interval, I had at times agitations of mind as to the advantages of such a step, in regard to my ministerial labours, but determined to rely on the Divine promise, "Blessed is the man that sweareth to his own hurt, and changeth not." This promise has been abundantly fulfilled in me. We were married on the 10th of September, 1828. A more affectionate and prudent wife never lived. She was beloved and respected by all that knew her. I never saw her angry, nor do I recollect that an angry or unkind word ever passed between us. Her disposition was sweet, her spirit uniformly kind and cheerful, sociable, and meek. Her professions were never high, nor her joys rapturous. But in everything she was invariably faithful, and ready for every good word and work. In her confidence, peace, and conduct, as far as I could discover, without intermission, the poet's words were clearly illustrated:-- "Her soul was ever bright as noon, and calm as summer evenings be." Though her piety for years excited my respect, and in many instances my admiration, it was nevertheless greatly quickened and deepened about six months before her death, during the Conference held at York. From that time I believe she enjoyed the perfect love of God. At least, as far as I can judge, the fruits of it were manifest in her whole life. Several days previous to her death, when her illness assumed a mortal aspect, and she became sensible that her earthly pilgrimage was closing, her usual unruffled confidence rose to the riches of the full assurance of understanding, faith and hope, and she expressed herself with a boldness of language, a rapture of hope, and triumph of faith that I never before witnessed. Passages of Scripture, and verses of hymns, expressive of the dying Christian's victories, triumphs, and hopes, were repeated by her with a joy and energetic fervency that deeply affected all present. Her deathbed conversations and dying counsels were a rich repast and a valuable lesson of instruction to many of her Christian friends. The night before she took her departure, she called me to her and consulted me about disposing of the family and all her own things, with as much coolness and judgment as if she had been in perfect health, and was about leaving home on a few days' visit to her friends. A little before midnight she requested the babe to be brought to her--kissed it--blessed it, and returned it. She then called for the little boy (John), and, embracing and kissing him, bequeathed to him also the legacy of a pious mother's dying prayer and blessing. Afterwards she embraced me, and said, "My dear Egerton, preach the Word; be instant in season and out of season, and God will take care of you, and give you the victory." She then bid an affectionate farewell individually to all. She continued in the perfect possession of her reason, triumphing in the Rock of her salvation, until the messenger arrived and her spirit took its departure with the words, "Come, Lord Jesus," lingering upon her lips. Thus lived and died one of the excellent of the earth,--a woman of good, plain sense, a guileless heart, and a sanctified spirit and life. Such is the testimony respecting her, of one who knew her best. In his deep sorrow and affliction, at that time, Dr. Ryerson received many sympathizing letters. I give an extract of one from his brother George, dated London, Eng., 29th March, 1832. He says:-- I deeply sympathize with you in your affliction. I know how to feel for you, and you as yet know but a very small part of your trials. Years will not heal the wound. I am, even now, often quite overwhelmed when I allow myself to dwell upon the past. I need not suggest to you the commonplace topics of comfort and resignation, but I have no doubt you will see the hand of God so manifestly in it, that you will say "It was well done." I will further add that the saying of St. Paul was at no time so applicable as at the present (1 Cor. vii. 29, etc.). * * * * * The years 1830-1832 were noted in the history of the Methodist Church in Upper Canada for two things: 1st. The establishment of the Upper Canada Academy--the radiating centre of intellectual life in the Connexion. 2nd. The erection of the Adelaide St. Chapel, which for many years was the seat and source of Church life in the Societies. At the Conference of 1830 it was agreed to establish the Upper Canada Academy. In the _Guardian_ of the 23rd of April, 1831, Dr. Ryerson gave an account of the new institution and made a strong appeal in its favour. On the 7th June, 1832, the foundation stone of the Academy was laid at Cobourg. On the 16th June, 1833, the new brick church on Newgate (Adelaide) St. was opened for Divine Service. In the _Guardian_ of June 19th, Dr. Ryerson says: "For its size--being 75 by 55 feet--it is judged to be inferior to very few Methodist Chapels in America." P. 126. FOOTNOTES: [37] See note on page 86 and page 28. CHAPTER X. 1833 Union between the British and Canadian Conferences I undertook the mission to England to negotiate a Union between the British and Canadian Conferences with great reluctance. I determined in the course of the year, from various circumstances, to abandon it; but was persuaded by letters from Rev. Robert Alder, the London Missionary Secretary (one of which is given on page 110), and the advice of my brother John, to resume it. The account of my voyage and proceedings in England are given in the following extracts from my journals:-- _March 4th, 1833._--This morning at 6 a.m. I left York _via_ Cobourg, Kingston, and New York, on my first important mission to England, an undertaking for which I feel myself utterly incompetent; and in prosecution of which I rely wholly on the guidance of heavenly wisdom, imploring the special blessing of the Most High. _Kingston, March 11th._--I find that considerable excitement, and in some instances, strong dissatisfaction, exists on the question of Union, by misrepresentation of the proceedings and intentions of our Conference respecting it. Full explanations have in every instance restored confidence, and acquiescence. A correction of these misrepresentations, and the reply of the Wesleyan Missionary Committee to the proposals of our Conference have given universal satisfaction, and elicited a general and strong desire for the accomplishment of this all-important measure. My interviews with my brothers (William and John) have been interesting and profitable to me. _Watertown, N.Y., March 12._--Came from Kingston here to-day, twenty-eight miles. This Black River country is very level, and appears to be fertile, but the people generally do not seem to be thriving. _Utica, March 13th._--This is a flourishing town of about 10,000 inhabitants, beautifully situated on the south side of the Mohawk river. I travelled through a settlement and village called Renson, consisting principally of Welsh, where the Welsh language is universally spoken; there is a _Whitefield_ Methodist chapel, but I was told they retained more of the name, than of the genuine spirit of their founder. "Because of swearing the land mourneth." _Hartford, March 16th._--The southern part of Massachusetts and the northern part of this State, are mountainous and rocky and barren. The inhabitants are supported by manufactures, grazing and dairies. They appear to be rather poor but intelligent. In my conversation to-day with a professed infidel I felt sensibly the importance of being skilled in wielding any weapon with which theology, history, science, so abundantly furnishes the believer in the Christian revelation; and never before did I see and feel the lofty superiority of the foundation on which natural and revealed truth is established, over the cob-web and ill-shaped edifice of infidelity. _Hartford, March 17th._--I have attended service three times to-day, and preached twice. Religion seems to be at a low ebb. Yet I have not heard religion spoken of, or any body of religious people referred to, in any other way than that of respect. _New York, March 20th._--I am now about to embark for England, the reason of my long journey from Canada to New York is the slow travel by stage, before any railroads, and the Hudson river not navigable so early. _New York, March 21st._--[Just on the eve of sailing for England, Dr. Ryerson wrote from New York to his brother John, at Hallowell. He said:-- I stayed with the Rev. Dr. Fisk all night and part of two days. I was much gratified and benefited, and have received from him many valuable suggestions respecting my mission to England and agency for the Upper Canada Academy. He was unreserved in his communications, and is in favour of my Mission, as were Brother Waugh, Drs. Bangs, Durbin[38] and others. They all seem to approve fully of the proceedings of our Conference in the affair.--H.] _New York, March 22nd._--[On the day on which Dr. Ryerson sailed for England, Mr. Francis Hall, of the New York _Commercial Advertiser_, sent him a note in which he said:-- I have just received from a friend in Montreal the following information which I wish you would give to the Rev. Richard Reece, of London:--The Lord has blessed us abundantly in Montreal. Upwards of four hundred conversions have taken place in our chapel since last summer. It is now necessary for us to have a chapel in the St. Lawrence suburbs, and another in the Quebec suburbs immediately. This (said Mr. Hall) for those who know Montreal, is great news indeed. It is equal to an increase of as many thousands in the city of New York; the whole population being only a little more than thirty thousand, a great portion of which are Roman Catholics.--H.] Dr. Ryerson's journal then proceeds:-- _At Sea, April 10th._--On the 22nd ult., I embarked on the sailing ship "York," Capt. Uree, New York. I was sick for fourteen days, ate nothing, thought little, and enjoyed nothing. Feeling better, I was able to read a little. _April 12th._--After twenty days' sail we landed at Portsmouth. Thanks be to the God of heaven, earth, and sea for His protection, blessing, and prosperity! I was greatly struck with the extensive fortifications, and vast dockyards, together with the wonderful machinery in this place; such indications of national wealth, and specimens of human genius and industry. _April 13th._--This morning I arrived in London, and was cordially received by the Secretary of the Wesleyan Missionary Society, and kindly invited to take up my lodgings at the Mission House. _April 14th--Sabbath._--Heard the Rev. G. Marsden preach. In the afternoon this holy man addressed about four hundred Sunday-school children, after which I spoke a few words to them. We then attended a prayer-meeting, where many found peace with God. In the evening I heard the Rev. Theophilus Lessey preach a superior sermon, and I felt blessed. _April 16th._--This evening I preached my first sermon in England, in City Road Chapel, from John iii. 8. This is called Mr. Wesley's Chapel, having been built by him, and left under peculiar regulations. Alongside is Mr. Wesley's dwelling-house, and in the rear of it rest his bones, also those of Rev. Dr. Adam Clarke and Rev. Richard Watson; three of the greatest men the world ever saw. In the front of this chapel, on the opposite side of the street, are the celebrated Bunhill Field's burying ground, among whose memorable dead rests the dust of the venerable Isaac Watts, John Wesley's mother, John Bunyan, Daniel Defoe, etc. _April 21st--Sunday._--To-day I went to hear the celebrated Edward Irving. His preaching, for the most part, I considered commonplace; his manner, eccentric; his pretensions to revelations, authority, and prophetic indications, overweening. I was disappointed in his talents, and surprised at the apparent want of feeling manifested throughout his whole discourse. _April 20th._--This morning I attended the funeral of the great and eminently pious Rev. Rowland Hill, who died in the 89th year of his age. Lord Hill, his nephew, was chief mourner. There was a large attendance of ministers of all denominations, and a great concourse of people. Rev. Wm. Jay, of Bath, preached an admirable sermon from Zech. ii. 2. "Howl fir tree, for the cedar hath fallen." The venerable remains were interred beneath the pulpit. _April 26th._--To-day I heard Rev. Richard Winter Hamilton, of Leeds, an Independent, preach a missionary sermon for the Wesleyan Society. His text was Col. i. 16. It was the most splendid sermon I ever heard. _April 28th._--Heard the Rev. Robert Newton in the morning. In the afternoon I preached a missionary sermon in Westminster Chapel, and in the evening another at Chelsea. _April 29th._--This day was held the Annual Meeting of the Wesleyan Missionary Society, in Exeter Hall, Lord Morpeth in the chair. He is a young man, serious and dignified in his manners. The speeches generally were able and to the point. Collection was L231. _May 1st._--The Annual Meeting of the British and Foreign Bible Society was held in Exeter Hall. Lord Bexley presided. The Bishops of Winchester and Chester, brothers, addressed the meeting. They are eloquent speakers, but the Hon. and Rev. Baptist Noel was the speaker of the day. _May 3rd._--This morning I attended the Annual Breakfast Meeting of the preachers' children, at the City Road Morning Chapel; nearly 200 preachers and their families were present. Rev. Joseph Entwistle spoke, as did Mr. James Wood, of Bristol, myself and one or two others. _May 5th., Exeter._--Left London at 5 a.m. and arrived here at 10 p.m., within a minute of the time specified by the coachman. We passed over the scene of that inimitable tract, "The Shepherd of Salisbury Plain." We were shown the tree under which the shepherd was sheltered. _May 6th._--Rev. Wm. Naylor preached this morning in Exeter, and I preached in the evening. _Taunton, May 7th._--At a Missionary Tea Meeting to-day, deep interest was excited in the cause of the British North American Missions. Taunton is a very ancient town. It existed in the time of the Romans. It was in this town that King Ina held the first Legislative Assembly or Parliament ever held in Britain. It consisted of ecclesiastics and noblemen and enacted certain laws for the better government of the Heptarchy. It was near this town King Alfred concealed himself, and was discovered in the capacity of a cook. Here also stands the Church of St. Mary, a most splendid and ancient gothic building, where that venerable and holy man of God, Joseph Alleine, author of the "Alarm to the Unconverted," preached. In a letter to a friend in Upper Canada, Dr. Ryerson at this date writes:-- _Nottingham, May 29th._--I this morning called upon Mrs. Watson, mother of the late distinguished Richard Watson. She is nearly eighty years of age, and in rather humble circumstances. She is in the possession of a naturally strong and unimpaired intellect, and has apparently not the least vanity on account of the unrivalled talents, high attainments, and great popularity of her son. In conversation she stated the following particulars: That her husband was a saddler, that he formerly lived and followed his business in Boston-on-the-Humber in Lincolnshire, where Richard was born; that her husband was the only Methodist in the town, and was the means of introducing Methodism into that town; that his business was taken from him, and he was obliged to leave and remove to another place on account of it; that Richard was very weakly, and so poorly that she carried him when a child on a pillow in her arms; that when he began to talk and run about he was unusually stupid and sleepy, would drop asleep anywhere; that he was very tall of his age, and made such advancement in learning, that he read the Latin Testament at five years of age, and had read a considerable part of it before his parents knew that he had been put to the study of Latin; the clergyman, his tutor, thought him older, from his size and mind, or, as he said, he would not have put him to Latin so young; that Richard had a very great taste for reading; when he was a very small boy, he read the History of England (when not eight years of age), and recollected and related with the utmost correctness all its leading facts; that he would frequently remain at school after school hours, doing difficult questions in arithmetic for older boys; that he was bound out, according to his request, to the trade of a house-joiner; that he was most diligent and faithful at his work, and made such rapid advancement in learning the trade, that at the end of two years, his master told his father that he had already learned as much as he could teach him, and that he was willing to give him up if he desired--the best hand in his shop; that Richard began to go out and exhort when he was fourteen years of age, and that he preached when he was fifteen, and was received on trial by the Conference as a travelling preacher about a month after he was sixteen; that he was frequently pelted with eggs, and even trodden under foot; that his own uncle on one occasion encouraged it, saying, "My kinsman does it pretty well, give him a few more eggs, lad" (addressing one of the mob), and that Richard came home frequently with his clothes completely besmeared with eggs and dirt. I attended the Wesleyan Missionary meeting here and spoke at it. The meeting was highly interesting. It was addressed by Rev. Mr. Edwards, (Baptist) and by the Messrs. Bunting, Atherton, and Bakewell. In this town the noted Kilham made his first Methodist division, and here suddenly ended his life. Here Bramwell got the ground for a chapel in answer to prayer. Near the town runs the River Trent. From Nottingham I went fourteen miles to Mansfield and attended a missionary meeting. I was in the house which was the birth-place of the great Chesterfield, and passed through Mansfield forest, the scene of Robin Hood's predatory exploits. In his journal Dr. Ryerson says:-- _London, June 24th._--I had an interview with Rt. Hon. Edward Ellice, on Canadian affairs; a man of noble spirit, liberal mind, and benevolent heart. He condemned Dr. Strachan's measures, and manifested an earnest, desire to promote the welfare of Upper Canada. I gave him an account of the political and religious affairs in Upper Canada with which he expressed himself pleased, and gave me L50 for the Upper Canada Academy. _June 16th._--This day was dedicated, by Rev. Wm. Ryerson, the new brick chapel on Newgate (Adelaide) Street, Toronto. (See subsequent chapter.) _June 24th._--Writing to-day to a valued friend in Upper Canada in regard to his mission in London, Dr. Ryerson told him that he had no doubt of its advantageous results in promoting harmony and peace. He then said:-- I apprehend that Mr. Stanley's appointment to the Secretaryship of the Colonies will not be very beneficial to us. The reason of Lord Goderich and Lord Howick (Earl Grey's son) retiring from that office was that they would not bring any other Bill on slavery into Parliament, but one for its immediate and entire abolition. I understand that Lords Goderich and Howick are sadly annoyed at Mr. Stanley's course. It will only be for the friends of good government to pray for the re-appointment of Lord Goderich, or insist upon a change in the Colonial policy towards Upper Canada. This part, however, belongs to political men. But I am afraid it may have an unfavourable bearing upon our religious rights and interests. In Rev. J. Richardson's letter to me, he mentions that the petitions were sent in the care of Mr. Joseph Hume. He is not the person to present a petition to His Majesty on religious liberty in the Colonies, and especially after the part he has taken in opposing the Bill for emancipating the slaves in the West Indies. It has incensed the religious part of the nation against him. He is connected with the West India interest by his wife, and his abandoning all his principles of liberty in such a heart-stirring question, destroys confidence in the disinterestedness of his general conduct, and his sincere regard for the great interests of religion. I leave London this afternoon for Ireland. My return here depends upon whether I can do anything in this petition business.[39] It is difficult to get a moment for retirement, excepting very early in the morning, or after twelve at night. It is not the way for me to live I had, however, a very profitable and good day yesterday. I preached, and superintended a love-feast in City Road Chapel last evening. It was a very good one, only the people were a little bashful in speaking at first, like some of our York friends who are always so very timid, such as Dr. Morrison, Mr. Howard, and others. In his journal Dr. Ryerson says:-- _June 26th._--According to appointment, I called upon the Earl of Ripon, and was most kindly received. I wished to enquire about the medal promised by His Majesty, William IV., to Peter Jones, and to solicit a donation towards our Academy at Cobourg. His Lordship gave me L5. He expressed his disapprobation of Sir John Colborne's reply to the Methodist Conference in 1831, (see page 98). He stated that he was anxious for the Union between the British and Canadian Conferences, and was gratified at the prospect of its success.[40] His Lordship stated that, while in the Colonial Department, he had only received Mr. W. L. Mackenzie as a private individual, and had done no more than justice to him. _June 28th._--I called at the Colonial office, and laid before Mr. Stanley statements and documents relative to the Clergy Reserve Question. Mr. Stanley was very courteous, but equally cautious. I stated that the House of Assembly of Upper Canada had nearly every year since 1825, by very large majorities, decided against the erection of any Church Establishment in that Province, and in favour of the appropriation of the Clergy Reserves to the purposes of General Education; that this might be taken to be the fair and deliberate sense of the people of Upper Canada; that this question was distinct from any question or questions of political reform; that parties and parliaments who differed on other questions of public policy, agreed nearly unanimously in this. He expressed his opinion that the Colonial Legislature had a right to legislate on it, and asked me why our House of Assembly had not done it. I told him it had, but the Legislative Council had rejected the Bill passed by the Assembly on the subject. _July 13th._--In a letter at this date to a friend in Upper Canada, Dr. Ryerson further refers to this and a subsequent interview as follows:-- I have had two interviews with Mr. Secretary Stanley, on the subject of the House of Assembly's Address on the Clergy Reserves, and have drawn up a statement of the grounds on which the House of Assembly and the great body of the people in Upper Canada resist the pretensions and claims of the Episcopal clergy. Mr. Solicitor-General Hagerman has been directed to do the same on behalf of the Episcopal clergy. I confess that I was a little surprised to find that the Colonial Secretary was fully impressed at first that Methodist preachers in Canada were generally Americans (Yankees);--that the cause of the great prosperity of Methodism there was the ample support it received from the United States;--that the missionaries in Upper Canada were actually under the United States Conference, and at its disposal. The Colonial Secretary manifested a little surprise also, when I turned to the Journals of the Upper Canada House of Assembly, and produced proof of the reverse, which he pronounced "perfectly conclusive and satisfactory." _August 8th._--Dr. Ryerson received a touching note at this date from Mrs. Marsden, with explanation of her reluctance to let Rev. Geo. Marsden, her husband, go to Canada as President of the Conference. She says:-- At length my rebellious heart is subdued by reason and by grace. I am made willing to give up my excellent husband to what is supposed to be a great work. I am led to hope that, as a new class of feelings are brought into exercise, perhaps some new graces may be elicited in my own character, as well as that of my dear husband; at any rate it is a sacrifice to God, which I trust will be accepted, and, both in a private and a public view, be overruled for the glory of God. I am sure, notwithstanding some repeated attempts to reconcile me to this affair, I must have appeared very unamiable to you; but the fact was simply this, I could not see you or converse with you, without so much emotion as quite unnerved me, therefore I studiously avoided you; but did you know the happiness which dear Mr. Marsden and I have enjoyed in each other's society for so many years, you would not be surprised that I should be unwilling to give up so many months as will be required for this service; but to God and His Church I bow in submission. This estimable lady did not long survive. She died in six months--just after her husband had returned from America. In a letter from Rev. E. Grindrod, dated March, 1834, he says, Mrs. Marsden died, after a short illness, on 22nd February. She was one of the most amiable and pious of women. Her lite was a bright pattern of every Christian virtue. Her end was delightfully triumphant. * * * * * The following is an extract from Dr. Ryerson's diary of this year:-- After many earnest prayers, mature deliberation, and the advice of an elder brother, I have decided within the last few months to enter again into the married state. The lady I have selected, and who has consented to become my second wife, is one whom I have every reason to believe possesses all the natural and Christian excellencies of my late wife. She is the eldest daughter of a pious and wealthy merchant, Mr. James Rogers Armstrong. For her my late wife also entertained a very particular esteem and affection, and, from her good sense, sound judgment, humble piety, and affectionate disposition, I doubt not but that she will make me a most interesting and valuable companion, a judicious house-wife, and an affectionate mother to my two children. Truly I love her with a pure heart fervently I receive her, and hope ever to treat and value her as the special token of my Heavenly Father's kindness after a season of His chastisement. If thou, Lord, see fit to spare us, may our union promote Thy glory and the salvation of sinners! Dr. Ryerson's marriage with Miss Mary Armstrong, took place at Toronto, on the 8th of November 1833. FOOTNOTES: [38] While in England, Dr. Ryerson received the following note from Rev. Dr. J. P. Durbin, in which he said: After I parted with you at my house, I felt a strong inclination to engage your correspondence for our paper, at least once a week, if possible, for the benefit of our people and country, through the Church. Can you not write us by every packet? Information in regard to English Methodism will be particularly interesting, especially their financial arrangements. Do inquire diligently of them, and write us minutely for the good of our Zion.--H. [39] In Epochs of Canadian Methodism, Dr. Ryerson says:--When the writer of these Essays was appointed a representative of the Canadian Conference to negotiate a union between the two Conferences in 1833, he carried a Petition to the King, signed by upwards of 20,000 inhabitants, against the Clergy Reserve Monopoly and the Establishment of a Dominant Church in Upper Canada. This petition was presented through Lord Stanley, the Colonial Secretary. Page 221.--H. [40] Dr. Ryerson has left no record in his "Story" of the negotiations for this Union. His report, however, on the subject will be found on pages 193, 194, Vol. iv. of the _Guardian_ for October 16th, 1833, from which I take the following extracts: On the 5th June, Rev. Messrs. Bunting, Beecham, Alder, and myself, examined the whole question in detail, and prepared an outline of the resolutions to be submitted to the British Conference, and recommended that a grant of L1,000 be appropriated the first year to the promotion of Canadian Missions. On the 2nd August these resolutions were introduced by Rev. John Beecham (Missionary Secretary). They were supported by Rev. Jabez Bunting, Rev. Jas. Wood (now in his 83rd year), and Rev. Robert Newton. A Committee was appointed to consider and report on the whole matter consisting of the President, Secretary, and seven ex-Presidents, the Irish representatives (Messrs. Waugh, Stewart, and Doolittle), and fifteen other ministers. This Committee considered and reported these resolutions, which were adopted and forms the basis of the Articles of Union. Hereafter, the name of our Church will be changed from "The Methodist Episcopal Church in Canada," to "The Wesleyan Methodist Church in British North America."--H. CHAPTER XI. 1833-1834. "Impressions" of England and their Effects. On my return to Canada, after having negotiated the Union of 1833 with the English Conference, accompanied by Rev. George Marsden, as first President of the Canadian Conference, I was re-elected editor of the _Christian Guardian_, and continued as such until 1835, when I refused re-election, and was appointed to Kingston; but in November of the same year, the President of the Conference appointed from England (Rev. William Lord) insisted upon my going to England to arrange pecuniary difficulties, which had arisen between him and the London Wesleyan Missionary Committee. Except the foregoing paragraph, Dr. Ryerson has left no particulars of the events which transpired in his history from the period of his return to Canada in September, 1833, until some time in 1835. I have, therefore, selected what follows in this chapter, from his letters and papers, to illustrate this busy and eventful portion of his active life. The principal circumstance which occurred at this time was the publication of his somewhat famous "Impressions" of public men and parties in England. This event marked an important epoch in his life, if not in the history of the country. The publication of these "Impressions" during this year created quite a sensation. Dr. Ryerson was immediately assailed with a storm of invective by the chief leaders of the ultra section of politicians with whom he had generally acted. By the more moderate section and by the public generally he was hailed as the champion, if not the deliverer, of those who were really alarmed at the rapid strides towards disloyalty and revolution, to which these extreme men were impelling the people. This feature of the unlooked for and bitter controversy, which followed the publication of these "impressions," will be developed further on. _October 2d, 1833._--On this day the Upper Canada Conference ratified the articles of union between it and the British Conference, which were agreed upon at the Manchester Conference on the 7th of August. (See note on page 119.)[41] At the Conference held this year in York (Toronto), Dr. Ryerson was again elected editor of the _Guardian_. He entered on the duties of that office on the 16th October. _October 30th._--In reply to the many questions put to Dr. Ryerson on his return to Canada, such as: "What do you think of England?" "What is your opinion of her public men, her institutions?" etc., etc., he published in the _Guardian_ of this day the first part of "Impressions made by my late visit to England," in regard to public men, religious bodies, and the general state of the nation. He said:-- There are three great political parties in England--Tories, Whigs, and Radicals, and two descriptions of characters constituting each party. Of the first, there is the moderate and the ultra tory. An English ultra tory is what we believe has usually been meant and understood in Canada by the unqualified term tory; that is, a lordling in power, a tyrant in politics, and a bigot in religion. This description of partizans, we believe, is headed by the Duke of Cumberland, and is followed not "afar off" by that powerful party, which presents such a formidable array of numbers, rank, wealth, talent, science, and literature, headed by the hero of Waterloo. This shade of the tory party appears to be headed in the House of Commons by Sir Robert Inglis, member for the Oxford University, and is supported, on most questions, by that most subtle and ingenious politician and fascinating speaker, Sir Robert Peel, with his numerous train of followers and admirers. Among those who support the distinguishing measures of this party are men of the highest Christian virtue and piety; and, our decided impression is, that it embraces the major part of the talent, and wealth, and learning of the British Nation. The acknowledged and leading organs of this party are _Blackwood's Magazine_ and the _London Quarterly Review_. The other branch of this great political party is what is called the moderate tory. In political theory he agrees with his high-toned neighbour; but he acts from religious principle, and this governs his private as well as his public life. To this class belongs a considerable portion of the Evangelical Clergy, and, we think, a majority of the Wesleyan Methodists. It evidently includes the great body of the piety, Christian enterprise, and sterling virtue of the nation. It is, in time of party excitement, alike hated and denounced by the ultra Tory, the crabbed Whig, and the Radical leveller. Such was our impression of the true character of what, by the periodical press in England, is termed a moderate Tory. From his theories we in some respects dissent; but his integrity, his honesty, his consistency, his genuine liberality, and religious beneficence, claim respect and imitation. The second great political and now ruling party in England are the Whigs--a term synonymous with whey, applied, it is said, to this political school, from the sour and peevish temper manifested by its first disciples--though it is now rather popular than otherwise in England. The Whig appears to differ in theory from the Tory in this, that he interprets the constitution, obedience to it, and all measures in regard to its administration, upon the principles of expediency; and is, therefore, always pliant in his professions, and is even ready to suit his measures to "the times"; an indefinite term, that also designates the most extensively circulated daily paper in England, or in the world, which is the leading organ of the Whig party, backed by the formidable power and lofty periods of the _Edinburgh Review_. The leaders of this party in the House of Lords are Earl Grey and the Lord Chancellor Brougham; at the head of the list in the House of Commons stands the names of Mr. Stanley, Lord Althorp, Lord John Russell, and Mr. T. B. Macaulay. In this class are also included many of the most learned and popular ministers of Dissenting congregations. The third political sect is called Radicals, apparently headed by Messrs. Joseph Hume and Thomas Attwood; the former of whom, though acute, indefatigable, persevering, popular on financial questions, and always to the point, and heard with respect and attention in the House of Commons, has no influence as a religious man; has never been known to promote any religious measure or object as such, and has opposed every measure for the better observance of the Sabbath, and even introduced a motion to defeat the bill for the abolition of colonial slavery; and Mr. Attwood, the head of the celebrated Birmingham political Union, is a conceited, boisterous, hollow-headed declaimer. Radicalism in England appeared to me to be but another word for Republicanism, with the name of King instead of President. The notorious infidel character of the majority of the political leaders and periodical publications of their party, deterred the virtuous part of the nation from associating with them, though some of the brightest ornaments of the English pulpit and nation have leaned to their leading doctrines in theory. It is not a little remarkable that that very description of the public press, which in England advocates the lowest radicalism, is the foremost in opposing and slandering the Methodists in this Province. Hence the fact that some of these editors have been amongst the lowest of the English radicals previous to their egress from the mother country. Upon the whole, our impressions of the religious and moral character, and influence, of the several political parties into which the British nation is unhappily divided, were materially different in some respects, from personal observation, from what they had been by hear-say and reading. On the very evening of the day in which the foregoing appeared, Mr. W. L. Mackenzie (in the _Colonial Advocate_ of Oct. 30th), denounced the writer of these "Impressions" in no measured terms. His denunciation proved that he clearly perceived what would be the effect on the public mind of Dr. Ryerson's candid and outspoken criticisms on men and things in England--especially his adverse opinion of the English idols of (what subsequently proved to be) the disloyal section of the public men of the day in Upper Canada and their followers. Mr. Mackenzie's vehement attack upon the writer of these "Impressions" had its effect at the time. In some minds a belief in the truth of that attack lingered long afterwards--but not in the minds of those who could distinguish between honest conviction, based upon actual knowledge, and pre-conceived opinions, based upon hearsay and a superficial acquaintance with men and things. As the troubled period of 1837 approached, hundreds had reason to be thankful to Dr. Ryerson that the publication of his "Impressions" had, without design on his part, led to the disruption of a party which was being hurried to the brink of a precipice, over which so many well meaning, but misguided, men fell in the winter of 1837, never to rise again. It was a proud boast of Dr. Ryerson (as he states in the "Epochs of Canadian Methodism," page 385), that in these disastrous times not a single member of the Methodist Church was implicated in the disloyal rebellion of 1837-8. He attributed this gratifying state of things to the fact that he had uttered the notes of warning in sufficient time to enable the readers of the _Guardian_ to pause and think; and that, with a just appreciation of their danger, members of the Society had separated themselves from all connection with projects and opinions which logically would have placed them in a position of defiant hostility to the Queen and constitution. But, to return. The outburst of Mr. Mackenzie's wrath, which immediately followed (on the evening of the same day) the publication of Dr. Ryerson's "Impressions," was as follows:-- The _Christian Guardian_, under the management of Egerton Ryerson, has gone over to the enemy,--press, types, and all,--and hoisted the colours of a cruel, vindictive, Tory priesthood.... The contents of the _Guardian_ of to-night tells us in language too plain, too intelligible to be misunderstood, that a deadly blow has been struck in England at the liberties of the people of Upper Canada, by as subtle and ungrateful an adversary, in the guise of an old and familiar friend, as ever crossed the Atlantic. In his "Almanac," issued on the same day, Mr. Mackenzie also used similar language. He said:-- The arch-apostate Egerton, alias _Arnold_, Ryerson, and the _Christian Guardian_ goes over to Strachan and the Tories. _Nov. 6th._--In the _Guardian_ of this day Dr. Ryerson inserted an extended reply to Mr. Mackenzie, and, in calm and dignified language, gave the reasons which induced him to publish his "Impressions." He said:-- We did so,--1st, As a subject of useful information; 2nd, To correct an erroneous impression that had been industriously created, that we were identified in our feelings and purposes with some one political party; 3rd, To furnish an instructive moral to the Christian reader, not to be a passive or active tool, or the blind, thorough-going follower of any political party as such. We considered this called for at the present time on both religious and patriotic grounds. We designed this expression of our sentiments, and this means of removing groundless prejudice and hostility in the least objectionable and offensive way, and without coming in contact with any political party in Canada, or giving offence to any, except those who had shown an inveterate and unprincipled hostility to Methodism. We therefore associated the Canadian _ultra_ tory with the English radical, because we were convinced of their identity in moral essence, and that the only essential difference between them is, that the one is top and the other bottom. We therefore said, "that very description of the public press which in England advocates the lowest radicalism, is the foremost in opposing and slandering the Methodists in this Province." That our Christian brethren throughout the Province, and every sincere friend to Methodism, do not wish us to be an organized political party, we are fully assured--that it is inconsistent with our profession and duty to become such. Out of scores of expressions to the same effect we might quote quite abundantly from the _Guardian_, but our readers are aware of them. That the decided part we have felt it our duty to take in obtaining and securing our rights in regard of the Clergy Reserve Question, has had a remote or indirect tendency to promote Mr. Mackenzie's political measures, we readily admit; but that we have ever supported a measure, or given publicity to any documents from Mr. Mackenzie, or any other political man in Canada, on any other grounds than this, we totally deny. Mr. Mackenzie's attack rests on four grounds: 1. That our language was so explicit as to remove every doubt and hope of our encouraging a "thick and thin" partizanship with him, or any man or set of men in Canada; or, 2. That we did not speak in opprobrious, but rather favourable terms, of His Excellency the Lieutenant-Governor; or, 3. That we expressed our approbation of the principles and colonial policy of Lord Goderich (now Earl Ripon), and those who agree with him; or 4. That we alluded to Mr. Hume in terms not sufficiently complimentary. If Mr. Mackenzie's wishes are crossed and his wrath inflamed, because we have not entered our protest against His Excellency the Lieutenant-Governor, we could not do so after we had learned the views of His Majesty's Government, in a reply of His Excellency to an address of our Conference about two years ago,[42] when every unfavourable impression had been removed, and when good-will was expressed towards the Methodists as a people; we have not so learned to forgive injuries--we have not so learned to "honour and obey magistrates,"--we have not so learned our duty as a minister, and as a Christian. We, as a religious body, and as the organ of a religious body, have only to do with Sir John Colborne's administration, as far as it concerns our character and rights as British subjects; His Excellency's measures and administration in merely secular matters lie within the peculiar province of the political journalists and politicians of the day. If our offering a tribute of grateful respect to Lord Goderich, who had declared in his despatches to Canada his earnest desire to remove every bishop and priest from our Legislature, to secure the right of petitioning the King to the meanest subject in the realm, to extend the blessings of full religious liberty and the advantages of education to every class of British subjects in Canada, without distinction or partiality, and in every way to advance the interests of the Province;--if honouring such men and such principles be "hoisting the colours (as Mr. Mackenzie says), of a cruel, vindictive, Tory priesthood," then has Mr. Mackenzie the merit of a new discovery of vindictive cruelty, and with his own definition of liberty, and his own example of liberality, will he adopt his own honourable means to attain it, and breathe out death and destruction against all who do not incorporate themselves into a strait-jacket battalion under his political sword, and vow allegiance and responsibility to everything done by his "press, types, and all?" Mr. Mackenzie did not reply to Dr. Ryerson in the spirit of his rejoinder. He was a master of personal invective, and he indulged in it in this instance, rather than discuss the questions raised on their merits. He, therefore, turned on Dr. Ryerson, and, over his shoulders, struck a blow at his venerable Father and his eldest Brother. He said:-- The Father of the Editor of the _Guardian_ lifted his sword against the throats of his own countrymen struggling for freedom from established churches, stamp acts, military domination, Scotch governors, and Irish government; and his brother George figured on the frontier in the war of 1812, and got wounded and pensioned for fighting to preserve crown and clergy reserves, and all the other strongholds of corruption, in the hands of the locusts who infest and disturb this Province. Dr. Ryerson's simple rejoinder to this attack on his Father and Brother was as follows:-- The man who could hold up the brave defenders of our homes and firesides to the scorn and contempt of their countrymen, must be lost to all patriotic and loyal feelings of humanity for those who took their lives in their hands in perilous times. _Nov. 14th._--As to the effect of the "impressions" upon the country generally, the following letter from Hallowell (Picton) written to Dr. Ryerson by his brother John, may be safely taken as an example of the feeling which they at first evoked. It is characterized by strong and vigorous language, indicative of the state of public opinion at the time. It is valuable from the fact that while it is outspoken in its criticism of Dr. Ryerson's views, it touches upon the point to which I have already referred, viz: the separation into two sections of the powerful party which was then noted as the champion of popular rights. Mr. Ryerson says:-- Your article on the Political Parties of England has created much excitement throughout these parts. The only good that can result from it is, the breaking up of the union which has hitherto existed between us and the radicals. Were it not for this, I should much regret its appearance. But we had got so closely linked with those extreme men, in one way or another, that we cannot expect to get rid of them without feeling the shock, and, perhaps, it may as well come now as anytime. It is our duty and interest to support the Government. Although there may be some abuses which have crept in, yet, I believe that we enjoy as many political and religious advantages as any people. Our public affairs are as well managed as in any other country. As it respects the Reformers, so called, take Baldwin, Bidwell, Rolph, and such men from their ranks, and there is scarcely one man of character or honour among them. I am sorry to say it, but it is so. The best way for the present is for us to have nothing to say about politics, but treat the Government with respect. Radcliffe, of the Cobourg _Reformer_, and Dr. Barker, of the Kingston _Whig_, have come out in their true character. Radcliffe is preparing a heavy charge against you. But let them come; fear them not! I hope they will show themselves _now_. I thought that you, in your reply to W. L. Mackenzie, did not speak in a sufficiently decided manner. You say you have not changed your views; but I hope you have in some respects. Although you never were a Radical, yet have not we all leaned too much towards them, and will we not now smart for it a little? But, the sooner it comes on, the sooner it will be over. Rev. John Ryerson then gives the first intimation of the existence of that germ of hostility to the recently consummated Union on the part of the British Wesleyan Missionaries in this country--a hostility which became at length so deep and widespread as to destroy the Union itself--a union which was not fully restored until 1847. Mr. Ryerson points out the political animus of the movement, and proceeds:-- You see that the Missionaries are making great efforts to have Kingston and York made exceptions to the general arrangements. Should the English Committee listen to them, confidence will be entirely destroyed. Their object is to make the British Conference believe that we have supported Radical politics to an unlimited extent, and that, therefore, the people will not submit to the Union with such people; they (the Missionaries) are, however, the authors of the whole trouble. Rev. Mr. Hetherington told me that they were getting the back numbers of the _Guardian_ to prove that we had been political intimidators! They say that Mr. Marsden, the President, told the members at Kingston that it they could make it appear that we had done this, they should be exempted from the Union, and be supplied with Missionaries from home. In a subsequent letter from Rev. John Ryerson, he discusses his brother's "Impressions of Public Men in England," and utters a word of warning to the Methodist people who have allied themselves too closely with the disloyal party. He says: What will be the result of your remarks in the _Guardian_ on Political Parties in England, I cannot say. They will occasion much speculation, some jealousy, and bad feeling. I have sometimes thought you had better not have written them, particularly at this time, yet I have long been of the opinion (both with regard to measures and men) that we leaned too much towards Radicalism, and that it would be absolutely necessary to disengage ourselves from them entirely. You can see plainly that it is not Reform, but Revolution they are after. We should fare sumptuously, should we not, with W. L. Mackenzie, of Toronto, and Radcliffe, of Cobourg, for our rulers! I have also felt very unpleasant in noticing the endeavours of these men (aided by some of our members) to introduce their republican leaven into our Ecclesiastical polity. Is it not a little remarkable that not one of our members, who have entered into their politics, but has become a furious leveller in matters of Church Government, and these very men are the most regardless of our reputation, and the most ready to impugn our motives, and defame our character, when we, in any way, cross their path. There are some things in your remarks I don't like; but, on the whole, I am glad of their appearance, and I hope, whenever you have occasion to speak of the Government, you will do it in terms of respect. I am anxious that we should obtain the confidence of the Government, and entirely disconnect ourselves from that tribe of levellers, with whom we have been too intimate, and who are, at any time, ready to turn around and sell us when we fail to please them. _Nov. 20th._--In another letter to Dr. Ryerson from his brother John, at this date, he says:-- I deeply feel for you in the present state of agitation and trial. My own heart aches and sickens within me at times; I have no doubt, however much of a philosopher you may be, that you at times participate in the same feelings; but, pursuing a conscientious course, I hope you will at times be able to say: "Courage, my soul! thou need'st not fear, Thy great Provider still is near." The following sympathetic letter from Dr. Ryerson's friend, Mr. E. C. Griffin, of Waterdown, written at the same time, gives another proof of the unreasoning prejudice of those whose knowledge of the outer world was circumscribed and superficial. In England, Dr. Ryerson saw things as they were. He was, therefore, not prepared for the burst of wrath that followed the plain recital of his "impressions" of men and things in England. Mr. Griffin writes:-- The respect I have for you and yours should at all times deter me from bearing evil tidings, yet the same consideration would make it a duty under peculiar circumstances. You have already learned that the public mind has been much agitated in consequence of your remarks in the _Guardian_ on Mr. Joseph Hume, M.P., and Mr. Thomas Attwood, M.P. (see page 123). On this Circuit it is truly alarming--some of our most respectable Methodists are threatening to leave the Church. The general impression has obtained (however unjustly) that you have "turned downright Tory," which, in this country, whether moderate or ultra, seems to have but one meaning among the bulk of Reformers, and that is, as being an enemy to all reform and the correction of acknowledged abuses. This general impression among the people has created a feverish discontent among the Methodists. The excitement is so high that your subsequent explanation has seemed to be without its desired effect. I should be glad if you would state distinctly in the _Guardian_ what you meant in your correspondence with the Colonial Secretary, when you said you had no desire to interfere with the present emoluments of the Church clergy (or words to that effect); and also of the term "equal protection to the different denominations." You are, doubtless, aware of the use made of these expressions by some of the journals, and, I am sorry to say, with too much effect. These remarks, taken in connection with those against Mr. Hume, is the pivot on which everything is turned against you, against the _Guardian_, and against the Methodists. A few days later Dr. Ryerson received another letter from Mr. Griffin, in which he truthfully says:-- Perhaps there have not been many instances in which sophistry has been applied more effectually to injure an individual, or a body of Christians, as in the present instance. Whigs, tories, and radicals have all united to crush, I may say at a blow, the Methodists, and none have tried to do so more effectually than Mr. W. L. Mackenzie. He persisted in it so as to make his friends generally believe that the cause of reform was ruined by you. His abuse of you and your friends, and the Methodists, is more than I can stand. He has certainly manifested a great want of discernment, or he has acted from design. I see that the Hamilton _Free Press_ has called in the aid of Mr. F. Collins, of the _Canadian Freeman_, to assist in abusing you and your whole family. From Augusta, Rev. Anson Green wrote about the same time, and in a similar strain, but not so sympathetically. He says:-- I fear your impressions are bad ones. Our people are all in an uproar about them. _Nov. 22nd._--Rev. William Ryerson writing from Kingston at this time, reports the state of feeling there. He says:-- As to the _Guardian_, I am sorry to inform you that it is becoming less popular than formerly. If your English "impressions" are not more acceptable and useful in other parts than they are here, it will add little to your credit, or to the usefulness of your paper to publish any more of them. I know that you have been shamefully abused, and treated in a most base manner, and by no one so much so as by Mr. Radcliffe of the Cobourg _Reformer_. I hope you will expose the statements and figures of the _Reformer_ to our friends. It is rather unfortunate that if you did intend, as is said, to conciliate the Tory party in this country, you should have expressed yourself in such a way as to be so much misunderstood. _Nov. 23rd._--Rev. Alvah A. Adams, writing from Prescott, says:-- There are a few disturbances in our Zion. Some are bent on making mischief. You need not be surprised that the Grenville _Gazette_ speaks so contemptuously of you and the cause in which you have been, and are still, engaged. There are reasons why you need not marvel at the great torrent of scurrilous invectives with which his useless columns have of late abounded. _Nov. 23rd._--Although not so intended by Dr. Ryerson, yet the publication of his "impressions," had the effect of developing the plans of Mr. W. L. Mackenzie, and those who acted with him, much more rapidly and fully than they could have anticipated. In the second supplement to his _Colonial Advocate_, published November 23rd, Mr. Mackenzie used this unmistakeable language:-- The local authorities have no means to protect themselves against an injured people, if they persist in their unconstitutional career.... There are not military enough to uphold a bad government for an hour, if the Rubicon has been passed; and well does Sir John Colborne know that although he may hire regiments of priests here, he may expect no more red-coats from Europe in those days of economy.... He also knows that if we are to take examples from the Mother Country, the arbitrary proceedings of the officers of his government _are such_ as would warrant the people to an open and _armed resistance_. _Dec. 6th._--Dr. Ryerson having received a protest from five of his ministerial brethren in the Niagara District,[43] against his "impressions" he wrote a remonstrance to each of them, but this did not appease them. Rev. David Wright said:-- As an individual I am not at all satisfied either with the course you have taken or the explanation given. Could you witness the confused state of our Church on Stamford Circuit; the insults we receive, both from many of our members and others of good standing, you would at once see the propriety of the steps we have taken for our defence. Hardly a tea-party or meeting of any kind, but the _Guardian_ is the topic of conversation, and the conversion of its editor and all the preachers to Toryism. The Ranters and the Ryanites are very busy, and are doing us much harm. I am more and more convinced of the imprudence of the course you have taken, especially at this trying time in our Church. In Queenston, Drummondville, Chippewa, Erie, St. Davids, the Lane, and Lyons' Creek the preachers are hooted at as they ride by. This is rather trying. I assure you. Rev. James Evans said:-- You request me not to solicit any to continue the _Guardian_ who are dissatisfied, and who wish to discontinue. This is worse than all beside. And do you suppose that, in opposition to the wish of the Conference, and interest of the Church, I shall pay attention to your request? No, my brother, I cannot; I will not. It shall be my endeavour to obtain and continue subscribers by allaying as far as practicable, their fears, rather than by telling them that they may discontinue and you will abide the consequences. I am astonished! I can only account for your strange and, I am sure, un-Ryersonian conduct and advice on one principle--that there is something ahead which you, through your superior political spyglass, have discovered and thus shape your course, while we land-lubbers, short-sighted as we are, have not even heard of it. Dr. Ryerson, therefore, challenged these five ministers to proceed against him as provided by the Discipline of the Church. In his reply to them, he lays down some important principles in regard to the rights of an editor, and the duty of his ministerial accusers. He said:-- I beg to say that I cannot publish the criminating declaration of which you speak. You will therefore act your pleasure in publishing it elsewhere. The charges against me are either true or false. If they are true, are you proceeding in the disciplinary way against me? Though I am editor for the Conference, yet I have individual rights as well as you; and the increased responsibility of my situation should, under those rights, if possible, be still more sacred. And if our Conference will place a watchman upon the wall of our Zion, and then allow its members to plunge their swords into him whenever they think he has departed from his duty, without even giving him a court-martial trial, then they are a different description of men from what I think they are. If, as you say, I have been guilty of imprudent conduct, or even "misrepresented my brethren," make your complaint to my Presiding Elder, according to discipline, and then may the decision of the Committee be published in the _Guardian_, or anywhere else that they may say. So much for the disciplinary course. Again, if "the clamour," as you call it, against the _Guardian_ be well founded, are you helping the _Guardian_ by corroborating the statement of that clamour? Can Brother James Evans consistently or conscientiously ask an individual to take, or continue to take the _Guardian_, when he or you publish to the world the belief that its principles are changed? Will this quiet the "clamour?" Will this reconcile the members? Will this unite the preachers? Will this promote the harmony of the Church? Will it not be a fire-brand rather than the "seeds of commotion?" One or two others here got a meeting of the male members of the York Society, and proposed resolutions similar in substance to yours, which were opposed and reprobated by brother Richardson, on the very disciplinary and prudential ground of which I speak, and rejected by the Society. In your declaration you say (not on account of "clamour," or accusations of editors or others, but on account of editorial remarks in the _Guardian_), "you express your sentiments to save your character from aspersion." In this you imply that the editor of the _Guardian_ has misrepresented your sentiments, and aspersed your character; and, if so, has he not changed his principles? And, if he has changed his principles, is he not guilty of falsehood, since he has positively declared to the reverse? You therefore virtually charge him with inconsistency, misrepresentation, and deliberate falsehood. Is this the fruit of brotherly love? Again, you say that "our political sentiments are the same as before the visit of the editor of the _Guardian_ to England." Is not this equal to asserting that the editor's sentiments are not the same? You therefore say that you love me; that you desire the peace of the Church, and the interests of the _Guardian_, yet you propose a course which will confirm the slanders of my enemies--to implicate me with inconsistency and falsehood--to injure the _Guardian_, and deprive yourselves of the power, as men of honour and truth, to recommend it--to kindle and sanction dissatisfaction among our Church members--to arm preacher against preacher--and to criminate a brother before the public, without a disciplinary trial. You say "our friends are looking out for it." Is this the way, my brother, that you have quieted their minds, by telling them that you also were going to criminate the editor? If this be so, I am not surprised that there is dissatisfaction on your circuit. Brother Evans said that nothing but a denial of having changed my opinions, and an explicit statement of them, would satisfy our friends. I did so, and did so plainly and conscientiously. Yet you do not even allude to this expression of my sentiments, but still insist upon doing what is far more than taking my life--stabbing my principles and integrity. I ask if this is my reward for endangering my life and enduring unparalleled labours, to save the Societies heretofore from being rent to the very centre, and enduring ceaseless storms of slander and persecution for years past in defending the abused character of my brethren? Are they the first to lift up their heel against me? Will they join in the hue and cry against me, rather than endure a "hoot," when I am unjustly treated and basely slandered? I hope I have not fallen into such hands. Dr. Ryerson received at this time a candid and kindly characteristic letter from his youngest brother, Edwy, at Stamford, which indicated that a reaction was taking place in regard to the much discussed "impressions." He says:-- The present agitated state of the Societies, partly from the Union, and, in a greater degree, from your "impressions" (which would have been a blessing to our Societies, had they never been published) make it very unpleasant to ask even for subscriptions to the _Guardian_. We are here in a state of commotion; politics run high, and religion low. "The _Guardian_ has turned Tory," is the hue and cry, and many appear to be under greater concern about it, than they ever were about the salvation of their souls. Many again, have got wonderfully wise, and pretend to reveal (as a friend, but in reality as an enemy) the secrets of your policy. Under these unpleasant circumstances, the Ranters have availed themselves of the opportunity of planting themselves at nearly all our posts, and sowing tares in our Societies. You have received a protest, signed by several preachers, and my name among them. Those were my impressions at the time. Therefore I thought it my duty, in connection with my brethren, to make my protest. I have, however (since seeing the _Guardian_), been led to believe you had not changed from what you were. Many of the preachers are rejoiced that you were put in the editorial chair, and feel strongly disposed to exert their influence that you may not be displaced. _Dec. 2nd._--On this day Dr. Ryerson received a kind word of encouragement from Mr. Alex. Davidson, a literary friend in Port Hope, afterwards of Niagara. He said:-- I have had an opportunity of seeing most of the provincial papers. They exhibit a miserable picture of the state of the press. The conduct of the editors ought, I think, to be exposed. I have been afraid that from such unmerited abuse, you would quit the _Guardian_ in disgust, and I am glad to see that, though your mind may be as sensitive as that of any other person, you remain firm. Another indication of the reaction in regard to the "impressions" is mentioned in a note received from Rev. Ephraim Evans, Trafalgar. He says:-- Mr. Thos. Cartwright, of Streetsville, who had given up the _Guardian_, has ordered it to be sent to him again so that he may not seem to countenance the clamour that has been raised against you. Mr. Evans adds: "I am happy to find that the agitation produced by the unwarrantable conduct of the press generally, is rapidly subsiding; and, I trust, nay, am certain, that the late avowal of your sentiments, will be perfectly satisfactory to every sensible and ingenuous mind. I am, upon the whole, led to believe that Methodism will weather out this storm also, and lose not a spar." _Dec. 6th._--Among the many letters of sympathy received by Dr. Ryerson at this time, was one from his Father, in which he says:-- I perceive by the papers that you have met with tempestuous weather. I devoutly hope that the Great Pilot will conduct you safely through the rocks and quicksands on either side. _Jan. 6th, 1834._--In a letter from Rev. Anson Green, at Augusta, it was apparent that the tide of popular opinion against Dr. Ryerson had turned. He said:-- I have been very much pleased indeed with the _Guardian_ during the last few months. There is a very great improvement in it. In this opinion I am not alone. Your remarks on the Clergy Reserve question were very timely and highly satisfactory. A number of our brethren have wished me to express to you the pleasure they feel in the course which you have pursued as editor. There has been very great prejudice against you in these parts, among preachers and people, but I think they are dying out and will, I trust, shortly entirely disappear. I hope we shall soon see "eye to eye." _March 5th._--In the _Guardian_ of this day, Dr. Ryerson intimated that:-- Among many schemes resorted to by the abbettors of Mr. Mackenzie to injure me, was the circulation of all kinds of rumours against my character and standing as a minister. For proof, it was represented that I was denied access to the Wesleyan pulpit in this town. When these statements were made early in the year, the stewards and leaders of the York Society met on the 11th of last January, and passed a resolution to the effect That being anxious, lest, under exciting circumstances, you might be tempted to withhold your ministrations from the York congregation, they desire their Secretary to inform you that it is their wish, and they believe it a duty you owe to the Church of Christ, to favour it with your views on His unsearchable riches as often as an opportunity may present itself. As these rumours have now been revived, I published this resolution in the _Guardian_ of to-day. The capital offence charged against Dr. Ryerson in publishing his "impressions" was his exposure of Joseph Hume, M.P., the friend and patron of Mr. Mackenzie. (See pages 118 and 123.) In the _Guardian_ of December 11th, Dr. Ryerson fully met that charge. Among other things he pointed out:-- 1st. That, having voted for a Church establishment in India, Mr. Hume was the last man who should have been entrusted with petitions from Upper Canada, against a Church establishment in Upper Canada. 2nd. That Methodists emigrating to this country, when they learn that Mr. Hume is regarded as a sort of representative of the principles of the Methodists in Upper Canada, immediately imbibe strong prejudices against them, refusing to unite with them, and even strongly opposing them, saying that such Methodists are Radicals--a term which, in England, conveys precisely the same idea that the term Republican does in this Province. Thus the prejudices which exist between a portion of the Canadian and British Methodists here, are heightened, and the breach widened. 3rd. That even adherents of the Church of England here who were Reformers in England join the ranks of those opposed to us when they know that Mr. Hume is a chosen representative of our views in England; for the personal animosity between the Whigs and Reformers and Radicals in England is more bitter, if possible, than between the Radicals and Tories, and far more rancorous than between the Whigs and Tories. There is just as much difference between an English Reformer and an avowed English Radical as there is between a Canadian Reformer and an avowed Canadian Republican. In the interests of the Methodists, therefore, religiously and politically, the allusion to Mr. Hume was justifiable and necessary. Dr. Ryerson continues:-- I may mention that so strongly impressed was I with these views, that in an interview which I had with Mr. Secretary Stanley, a few days before the Clergy Reserve petitions were presented by Mr. Hume, I remarked that the people of Upper Canada, not being acquainted with public men in England, had sent them to the care of a gentleman of influence in the financial affairs of Great Britain, but that I was apprehensive that he was not the best qualified to advocate a purely legal and religious question. Mr. Secretary Stanley smilingly interrupted me by asking "Is it Hume?" I replied, "It is, but I hope this circumstance will not have the least influence upon your mind, Mr. Secretary Stanley, in giving the subject that important and full consideration which its great importance demands." Mr. Stanley replied: "No, Mr. Ryerson, be assured that the subject will not be in the least prejudiced in my mind by any circumstance of that kind; but I shall give it the most important and grave consideration." _May 24th._--Within three months after Dr. Ryerson had stated these facts in regard to Mr. Hume, overwhelming evidence of the correctness of his statement that Mr. Hume was unfit to act as a representative, in the British Parliament, of the people of Upper Canada, was given by Mr. Hume himself in a letter addressed to Mr. W. L. Mackenzie, dated 29th March, 1834. In that letter Mr. Hume stated that Mr. Mackenzie's Election to, and subsequent ejection from the Legislature, must hasten that crisis which is fast approaching in the affairs of the Canadas, and which will terminate in independence and freedom from the baneful domination of the mother country. He also advised that The proceedings between 1772 and 1782 in America ought not to be forgotten; and to the honour of the Americans, for the interests of the civilized world, let their conduct and the result be ever in view. Dr. Ryerson added: There is no mistaking the revolutionary and treasonable character of this advice given to Canadians through Mr. W. L. Mackenzie. Yet I have been denounced for exposing the designs of such revolutionary advisers! The following is an extract from Mr. W. L. Mackenzie's remarks in the _Colonial Advocate_ on Mr. Hume's letter:-- The indignant feeling of the honest old Reformer (Hume), when he became acquainted with the heartless slanders of the unprincipled ingrate Ryerson, may be easily conceived from the tone of his letter.... Mr. Mackenzie will be prepared to hand the original letter to the Methodist Conference. _June 4th._--In the _Guardian_ of this date, Dr. Ryerson replied at length to Mr. Hume's letter, pointing out how utterly and totally false were Mr. Hume's statements in regard to himself. He, in June, 1832, expressed his opinion of Mr. Hume (pages 118 and 123). He then said:-- That was my opinion of Mr. Hume, even before I advocated the Clergy Reserve petition in England,--such it was after I conversed with him personally, and witnessed his proceedings,--such it is now,--and such must be the opinion of every British subject, after reading Mr. Hume's revolutionary letter, in which he rejoices in the approach of a crisis in the affairs of the Canadas, "which will terminate in independence and freedom from the baneful domination of the mother country!" I stated to Mr. Mackenzie more than once, when he called upon me in London, that I could not associate myself with his political measures. But notwithstanding all my caution, I, in fact, got into bad company, for which I have now paid a pretty fair price.... I cannot but regard it as a blessing and happiness to the Methodist connexion at large, that they also, by the admission of all parties, stand so completely distinct from Messrs. Hume and Mackenzie, as to be involved in no responsibility and disgrace, by this premature announcement of their revolutionary purposes. _Oct. 25th._--As to the final result of the agitation in regard to the "Impressions," Rev. John Ryerson, writing from Hallowell (Picton), at this date, says:-- The work of schism has been pretty extensive in some parts of this District. There have as the result of it left, or have been expelled, on the Waterloo Circuit, 150; on the Bay of Quinte, 40; in Belleville, 47; Sidney, 50; Cobourg, 32; making in all 320. There have been received on these circuits since Conference 170, which leaves a balance against us of 150. Remarks on the Result of the "Impressions." The result (on the membership of the Societies) of this politico-religious agitation was more or less the same in other parts of the Connexion. The publication of the "impressions" was (to those who had for years been in a state of chronic war with the powers that be) like the falling of the thunderbolt of Jove out of a cloudless sky. It unexpectedly precipitated a crisis in provincial affairs. It brought men face to face with a new issue. An issue too which they had not thought of; or, if it had presented itself to their minds, was regarded as a remote, if possible, contingency. Their experience of the working of "British institutions" (as the parody on them in Upper Canada was called), had so excited their hostility and embittered their feelings, that when they at first heard Dr. Ryerson speak in terms of eulogy of the working of these institutions in the mother country, they could not, or would not, distinguish between such institutions in England and their professed counterpart in Upper Canada. Nor could they believe that the great champion of their cause, who in the past had exposed the pernicious and oppressive workings of the so-called British institutions in Upper Canada, was sincere in his exposition of the principles and the promulgation of doctrines in regard to men and things in Britain, which were now declared by Mr. W. L. Mackenzie to be heretical as well as entirely opposed to views and opinions which he (Dr. Ryerson) had hitherto held on these important questions. The novelty of the "impressions" themselves, and the bitterness with which they were at once assailed, confused the public mind and embarrassed many of Dr. Ryerson's friends. In these days of ocean telegraphy and almost daily intercourse by steam with Britain, we can scarcely realize how far separated Canada was from England fifty years ago. Besides this, the channels through which that intercourse was carried on were few, and often of a partizan character. "Downing Street [Colonial Office] influence," and "Downing Street interference with Canadian rights," were popular and favourite topics of declamation and appeal with the leaders of a large section of the community. Not that there did not exist, in many instances, serious grounds for the accusations against the Colonial Office; but they, in most cases, arose in that office from ignorance rather than from design. However the causes of complaint were often greatly exaggerated, and very often designedly so by interested parties on both sides of the Atlantic. This, Dr. Ryerson soon discovered on his first visit to England, in 1833, and in his personal intercourse with the Colonial Secretaries and other public men in London. The manly generosity of his nature recoiled from being a party to the misrepresentation and injustice which was current in Canada, when he had satisfied himself of the true state of the case. He, therefore, on his return to the Province, gave the public the benefit of his observation and experience in England. In the light of to-day what he wrote appears fair and reasonable. It was the natural expression of pleased surprise that men and things in England were not so bad as had been represented; and that there was no just cause for either alarm or ill feeling. His comparisons of parties in England and in Canada were by extreme political leaders in Canada considered odious. Hence the storm of invective which his observations raised. He showed incidentally that the real enemies to Canada were not those who ruled at Downing Street, but those who set themselves up--within the walls of Parliament in England and their prompters in Canada--as the exponents of the views and feelings of the Canadian people. The result of such a proceeding on Dr. Ryerson's part can easily be imagined. Mr. Hume in England, and Mr. W. L. Mackenzie in Canada, took the alarm. They very properly reasoned that if Dr. Ryerson's views prevailed, their occupation as agitators and fomenters of discontent would be gone. Hence the extraordinary vehemence which characterized their denunciations of the writer who had so clearly exposed (as he did more fully at a later period of the controversy), the disloyalty of their aims, and the revolutionary character of their schemes. This assault on Dr. Ryerson was entirely disproportionate to the cause of offence. Were it not that the moral effect of what he wrote--more than what he actually said--was feared, because addressed to a people who had always listened to his words with deep attention and great respect, it is likely that his words would have passed unchallenged and unheeded. * * * * * I have given more than usual prominence to this period of Dr. Ryerson's history--although he has left no record of it in the "Story" which he had written. But I have done so in justice to himself, and from the fact that it marked an important epoch in his life and in the history of the Province. It was an event in which the native nobility of his character asserted itself. The generous impulse which moved him to defend Mr. Bidwell, when maligned and misrepresented, and Sir Charles Metcalfe, whom he looked upon as unjustly treated and as a martyr, prompted him to do full justice to English institutions, and to parties and leaders there, even at the expense of his own pre-conceived notions on the subject. By doing so he refused to be of those who would perpetuate an imposition upon the credulity of his countrymen, and especially of those who had trusted him and had looked up to him as a leader of men, and as an exponent of sound principles of government and public policy. And he refused the more when that imposition was practised for the benefit of those in whom he had no confidence, and to the injury of those for whose welfare he had laboured for years. Dr. Ryerson preferred to risk the odium of interested partisans, rather than fail to tell his countrymen truly and frankly the real state of the case--who and what were the men and parties with whom they had to do in England--either as persons in official life, or as members of Parliament, or writers for the press. He felt it to be his duty to warn those who would heed his warning of the danger which they incurred in following the unchallenged leadership of men whose aim he felt to be revolution, and whose spirit was disloyalty itself, if not a thinly disguised treason. After the storm of reproach and calumny had passed away, there were thousands in Upper Canada who had reason to cherish with respect and love the name of one who, at a critical time, had so faithfully warned them of impending danger, and saved them from political and social ruin. Such gratitude was Dr. Ryerson's sole reward. * * * * * It would be impossible, within the compass of this "Story," to include any details of the speeches, editorials, or other writings of Dr. Ryerson during the many years of contest for civil and religious rights in Upper Canada. The _Guardian_, the newspaper press (chiefly that opposed to Dr. Ryerson), and the records of the House of Assembly contain ample proof of the severity of the protracted struggle which finally issued in the establishment on a secure foundation of the religious and denominational privileges and freedom which we now enjoy. To the Presbyterians, Congregationalists, Baptists, etc., who joined heartily with the Methodist leaders in the prolonged struggle, the gratitude of the country must always be due.--J. G. H. * * * * * _March 7th._--In the midst of his perplexing duties as editor, and the storm of personal attack which his "impressions" had evoked, Dr. Ryerson received a letter from his Mother. It must have been to him like "good news from a far country." Full of love and gratitude to God, it would be to him like waters of refreshment to a weary soul. His Mother said:-- With emotions of gratitude to God, I now write to you, to let you know that the state of my health is as good as usual. Surely the Lord is good, and doeth good, and His tender mercies are over me as a part of the work of His hands. I find that my affections are daily deadening to the things of earth, and my desires for any earthly good decreasing. I have an increase of my desire for holiness of heart, and conformity to all the will of God. I can say with the poet, "Come life, come death, or come what will, His footsteps I will follow still." I long to say, "I live, yet not I, but Christ liveth in me." Besiege the throne of grace, dear Egerton, in my behalf. Pray that the Lord would finish his work, and cut it short in righteousness, and make my heart a fit temple for the Holy Ghost to dwell in. Oh, my son, be continually on your guard. You have need to believe firmly, to pray fervently, to work abundantly. Live a holy life, die daily; watch your heart; guide your senses; redeem your time; love Christ, and long for glory. Give my love to your wife, and to all whom who may enquire for me, and accept a share yourself, from your affection-mother, Mehetabel Ryerson. Charlotteville, March 4th, 1834. * * * * * After his return from England, Dr. Ryerson received a letter from Rev. Wm. Lord, dated Manchester, 25th March, 1834, in which he referred to an incident of Dr. Ryerson's visit to his house while in England. He says:-- Your company, I am thankful to say, was very useful to several members of my family. The last time you prayed with us, an influence was received by one or two, the effects of which have remained to this day. I now allude more particularly to ----, who, more than twenty times since, has met me at the door, saying, "Have you a letter from Mr. Ryerson?" FOOTNOTES: [41] As an example of the manner in which the Union was hailed in some parts of the Province, a gentleman, writing from Merrickville on the 11th December, mentions a gratifying incident in regard to it. He says:--At one Quarterly Conference Love Feast, when the presiding Elder told the assembled multitude that they were for the first time about to partake of bread and water as a token of love under the name of British Wesleyan Methodists, a general burst of approbation proceeded from preachers, leaders, and members, and such a feeling seemed to pervade the whole assembly, as it would be difficult to describe.--H. [42] See page 98. [43] Rev. Messrs. David Wright, James Evans, William Griffis, jun., Henry Wilkinson and Edwy Ryerson. The protest was as follows: We, the undersigned ministers of the W. M. Church, desirous to avert the evils which may probably result to our Zion from "impressions" made by certain political remarks in the editorial department of the _Guardian_, take this opportunity of expressing our sentiments for your satisfaction, and to save our characters from aspersion. First. We have considered, and are still of the same opinion, that the clergy of the Episcopal Church ought to be deprived of every emolument derived from Governmental aid, and what are called the Clergy Reserves. Secondly. That our political views are decidedly the same which they were previous to the visit of the editor of the _Guardian_ to England, and we believe that the views of our brethren in the ministry are unchanged. CHAPTER XII. 1834. Events following the Union.--Division and Strife. Dr. Ryerson has left nothing in his "Story" to illustrate this period of his personal history, nor the strife and division which followed the consummation of the union of the British and Canadian Conferences. These untoward events are, however, fully described in the "Epochs of Canadian Methodism," pages 247-311: They arose chiefly out of the differences which disturbed the British and Canadian Methodist Societies in Kingston and other places, and the separation in the Societies generally, caused by the establishment of the Methodist Episcopal Church in 1834. I have already given, in chapter xi., page 128, an extract of a letter to Dr. Ryerson, from his brother John, indicating the causes of strife between the British and Canadian Societies. I give the following letter, also from the same gentleman, written from Hallowell early in November, 1833, in which he said:-- Brother William and I called on the Rev. Mr. Hetherington at Kingston. He said:--That there could be no union; that we were Radicals; that they would not be united with us; that the District Meetings of Lower Canada, Halifax, etc., intended to make common cause with them; especially they intended to remonstrate against giving up York and Kingston. They also intended to appeal to the British Conference, and if they were not heard by it they would appeal to the British people. If the British Conference will allow its members to throw firebrands, arrows, and death around in this way, and reciprocate their proceedings after this manner with impunity, they are very different men from what I have taken them to be. _Nov. 20th._--In a subsequent letter to Dr. Ryerson, his brother John says:-- I fear much for the Union from the English Missionary party. Should they, from any consideration, undertake to retain Kingston and York, our cause there will be ruined. In case of such an event, I will retire immediately, and bid farewell to the strife and toil in which we have been engaged ever since we have been travelling preachers. Let me know who have thrown up the _Guardian_. You will have seen the Cobourg _Reformer's_ attacks. It is of much more importance for you to expose Mr. Radcliffe, the editor, than any one else, and point out that, in his present enmity to Methodist principles, this is not the first time he has endeavoured to break the Methodist ranks, and to sow the seeds of discord among her friends. I would take good care not to lean a hairsbreadth towards radicalism. One reason of their making this onslaught is to scare you, and induce you to say something which will excite the jealousy of the Government, and the disapprobation of our British brethren, and thereby destroy us with them as they seek to do with other parties. _Nov. 22nd._--What is thus stated by his brother John was corroborated by his brother William, who was stationed at Kingston, and who, in a letter to Dr. Ryerson, said:-- I need not say what my feelings were when I arrived at this place, and found that arrangements had been made by Mr. Marsden, in violation of the understanding with the Conference, and in defiance of the opinions and wishes of every one of our friends in the town and country, whose feelings have not only been wounded and grieved, but have rendered the prospects of a union in this place more than ever entirely hopeless. I have not been considered fit (probably for want of ability) to act as Superintendent of such an important station; I have no authority to receive or expel a member, or even to preside in a meeting of Stewards and Leaders; while my Superintendent is in Montreal or Quebec; whether or not he will so stoop as to visit us at all, we cannot say. Besides being shut out of the British Wesleyan Chapel, every possible means is being used to prevent a single individual of their Society from attending our Chapel; and my field of labour is not only greatly circumscribed, but the prospect of usefulness is nearly destroyed. What my feelings must be, under such circumstances, you can easily judge. I can only say that as soon as I can see a way opened, and can do so consistently, I will not labour as a travelling preacher one day longer. _January 8th, 1834._--His brother John, in another letter to Dr. Ryerson from Hallowell, said:-- Whoever may be the agents in making alterations in our economy, I will not be one. With "improvements," alterations, unions, and disunions, we have been agitated long enough. I am done with such business, henceforth and forever. At our last Conference it was understood, and expressly stated that no alterations would hereafter be attempted; and so we have assured the people. But behold, before they receive that assurance, some alterations are mooted. Do away with the Presiding Elders, lessen the Districts, etc., and a dozen other things which will necessarily follow. The reason urged for these changes is worse than the things themselves--namely: If we don't, the British Missionaries will write to the Superintendents and raise such a storm in England, etc., etc. If this is the way we are to be governed, and if this is the state of the Connexion at home, the Resolutions on Union, on parchment or paper, are a miserable farce. The more I think on this subject, the worse I like it. In a letter from Kingston to Dr. Ryerson on this subject, Rev. Joseph Stinson says:-- I have done my utmost to promote the union of the two Societies in this town. If things are carried with too high a hand, we shall lose our Kingston Chapel and congregation altogether; and, should the Kingston people shut their Chapel against us, it will be impossible to keep things quiet in Lower Canada. I do not think it necessary to sacrifice the Union to Kingston, nor is it necessary to sacrifice Kingston, because a number of disaffected radicals in the Bay of Quinte like to make the state of things here an excuse for their anti-methodistical proceedings. If there were no Kingston in existence, these men would never cordially love the Union. _April_, 1834.--Dr. Ryerson received a letter from the new President of the Canada Conference (Rev. Edmund Grindrod) dated London, England, in which the latter said:-- One object of my visit will be to allay the hostility of our Societies in the Lower Province to their union with us. Mr. Alder (said Mr. Grindrod) was to have accompanied him, but at Mr. Bunting's suggestion this plan was abandoned in the hope that-- The friends in Lower Canada, when they have had time to reflect, would return to better views and feelings. _Dec. 3rd._--Writing to Dr. Ryerson from Kingston, at this date, Rev. John C. Davidson[44] says:-- I have been told by the most influential members of the Leaders' Meeting here that pledges to the following effect have been most solemnly given to them by Mr. Alder and Mr. Grindrod, viz:--That the members of the British Society here did not, and were never to make a part of the Societies governed by the Canada Conference; that they were to remain as they always were; that their numbers were to be returned to the home Conference; that our Society was to be merged in theirs; and Kingston become the head of the Missionary establishment in Canada,--always to be the residence of the Superintendent, who was to control and regulate the Kingston Societies; and that the Presiding Elder was to have nothing to do with the town; that a large chapel was to be forthwith built,--to be deeded to the British Conference; and that the minister in charge of Kingston was always to be an Englishman. * * * * * Towards the close of this year, the Methodist Episcopal Church in Canada was organized. Full details of this division are given by Dr. Ryerson in the "Epochs of Canadian Methodism," pages 270-288. Happily this separated branch of the great Methodist family is being re-united to the parent stock in 1883. Further reference to the subject is, therefore, unnecessary in this "Story." Nevertheless it should be remembered that in the discussion and controversy which for years followed this event, Dr. Ryerson occupied a foremost place as the champion on the Wesleyan Methodist side. * * * * * FOOTNOTES: [44] This gentleman entered the Methodist Church in 1827, joined the Church of England in 1854, and was for many years a minister of a congregation in the Province of Quebec. He died in 1881. CHAPTER XIII. 1834-1835. Second Retirement from the "Guardian" Editorship. As already intimated in Chapter xi., the publication of Dr. Ryerson's "Impressions" of England, etc., in the _Guardian_ of 1833, excited quite a political and social sensation. Public men of all shades of opinion had their feelings at once enlisted for or against the Editor of that paper, and condemned or commended his course accordingly. Such a result did not cause much immediate concern to Dr. Ryerson. He, as Editor, claimed from the first, and his opponents outside of the Connexion admitted, that in battling for religious equality and denominational rights, he should be left untrammelled. In other words, that as Editor of a leading paper like the _Guardian_, he should be left free to counsel, to advise and warn, and, if necessary, to take strong ground on all questions involving purely civil rights, and the constitutional exercise of the prerogative on the part of the Executive. This was the more necessary, as civil and religious freedom were largely identical in those days of undefined prerogative, irresponsible government, and inchoate institutions. All parties, therefore, tacitly conceded what the Editor of the _Guardian_ claimed--a wide latitude and a reasonable discretion in discussing questions of the day which involved either civil rights or religious freedom. This wise discretion was the more necessary from the fact that the _Guardian_ was unquestionably the leading newspaper during these years, and was edited with more than ordinary ability and power.[45] Besides, there were many thoughtful men who took little part in politics, and yet who looked with alarm on the claims and encroachments of the Family Compact,--a powerful and influential party, and dominant alike in church and state. Many of the able public men of the day, who were moderate in their views, were nevertheless the champions of popular rights. These men were Messrs. Bidwell, Baldwin, Dunn, and others. Their influence was strongly felt in the House of Assembly, and was sustained by their great moral worth and high social position. To such men the powerful aid of the _Guardian_, in advocating the principles of equal justice to all parties alike, was indispensable; and from its support they derived much strength, and were greatly aided in maintaining their position in the House and in the country. It was under these circumstances, and amid the peculiar exigencies of the times, that the _Christian Guardian_ became the great organ of public opinion on the liberal side in Upper Canada. It can, therefore, be well understood how at such a time, when the supremacy of party was the question of the hour, the publication of Dr. Ryerson's "impressions"--candid and moderate as they were--fell like a bombshell amongst those in Canada who had set up as political idols such men as Hume and Roebuck in England. To dethrone such idols was of itself bad enough; but that was not the head and front of Dr. Ryerson's offending. What gave such mortal offence was that Dr. Ryerson saw any good whatever in the moderate English Conservative (though he saw none in the English Tory). And worse still, that he saw many undesirable things in the English Whigs, and nothing good in the English Radicals. To give special point to these criticisms and comparisons Dr. Ryerson stated that:-- Radicalism in England appeared to me to be another word for Republicanism, with the name of King instead of President ... and that the very description of the public press, which in England advocates the lowest Radicalism, is the foremost in opposing and slandering the Methodists in this Province. Hence the fact that some of these editors have been amongst the lowest of the English Radicals, previous to their egress from the mother country. The point of this criticism struck home; and, on the very day on which it appeared, the cap was fitted upon the head of the leading radical of the province. In fact, he placed it there himself, and thenceforth proclaimed war to the knife against the Editor of the _Guardian_. (See page 125.) With singular ability and zeal did Mr. W. L. Mackenzie carry on this warfare. He at once saw what would be the effect of the new departure. And so promptly and energetically did he denounce the "arch-apostate Egerton, _alias_ Arnold, Ryerson" as a deserter, that he secured with little difficulty an impromptu verdict from the public against him. This he the more readily accomplished, by the aid of at least half a dozen editors of newspapers in various parts of the province, while Dr. Ryerson was single-handed. Not only did these editors join with great vigour in the hue and cry against Dr. Ryerson (for they had many scores of their own to settle with their powerful rival), but many of Dr. Ryerson's own brethren were carried away by the sudden outburst of passion against him. Hundreds of the supporters of the _Guardian_ turned from him, as a deserter, and many gave up the paper. It is true that the tide soon turned; and those who had refused at first to heed, or even to listen to, the words of warning uttered by Dr. Ryerson in this crisis, were afterwards glad to profit by them, and thus saved themselves in time from the direful consequences which followed during the sad events of 1837-38. The effect, however, of that severe and unexpected encounter with irrational prejudice (joined to the hostility of those whose plans were prematurely disclosed and frustrated) was too much for one who, as a Christian minister and a lover of his country, was filled with higher aims than those of a mere politician. In the course of the discussion which followed, Dr. Ryerson came into contact with some of the more unreasoning of his brethren. (See pages 130-133.) The question was raised as to how far the _Guardian_ should be involved in conflicts like the present, which from their very nature introduced an apple of discord into the Connexion, as they partook more of a political than of a religious character. This question was pressed upon members of the Conference by the British Missionaries, whose national prejudices and political sensibilities were, as they alleged, wounded by the adverse strictures of the Editor of the _Guardian_ on Church Establishments, the Clergy Reserve question, and kindred topics. Knowing the impossibility of reconciling views so opposite as those expressed by the British Missionaries and those of the great majority of Canadian Methodists (as represented by the _Guardian_), Dr. Ryerson resolved to retire from the editorship. This, by a vote of his brethren in the Conference of 1834, he was not permitted to do. But, like a wise and prudent counsellor amongst men of differing views, he determined to take the initiative in settling, on a satisfactory basis, the future course of the _Guardian_ as to the discussion of political and social questions. At that Conference, therefore, he prepared and submitted a series of resolutions to the following effect:-- 1. That the _Christian Guardian_, as the organ of the Conference, shall be properly and truly a religious and literary journal, to explain our doctrines and institutions, and, in the spirit of meekness, defend them when necessary; to vindicate our character, if expedient, when misrepresented; to maintain our religious privileges, etc. 2. To publish general news, etc. 3. That the _Christian Guardian_ shall not be the medium of discussing political questions, nor the merits of political parties; as it is injurious to the interests of religion, and derogatory to our character as a religious body, to have our Church amalgamated or identified with any political party. These resolutions were cordially adopted by the Conference. _October 4th, 1834._--In a letter received by Dr. Ryerson from Rev. G. Marsden, Liverpool, the latter referred to this subject and said:-- Your continuance in office, as editor, is of very high importance; indeed, in some respects it is essential to the consolidation of the Union. Loyalty to our Sovereign, and firm attachment to the British Constitution will be supported by it. You will also be able to defend, and to support sound Wesleyan Methodism; and the foundation being now laid, you will be able to guard it well. Rev. E. Grindrod, also writing from England, said:-- From the _Christian Guardian_, I perceive that you have had a hard battle to fight, but you have proved victorious; and at a future day, I have no doubt, you will rejoice that the Lord counted you worthy to suffer in the achievement of an object which will probably result in immense benefit to a whole Province for generations to come. _January 28th, 1835._--About this time Dr. Ryerson received a remonstrance on the subject from his brother John, who said:-- The more I think of your leaving the office, the more unfavourably I think of it. There is a tremendous opposition to it in these parts (Hallowell), among both preachers and people. I think it will do the paper a great wrong; you had better remain undisturbed until next Conference. _Feby. 20th._--Rev. William Ryerson, in a kind letter from St. Catharines, said:-- The spirit and feeling displayed in your most interesting letter has made the deepest impression on my mind. I know that you have your own difficulties and troubles, yet they do not appear to prevent the outflow of your sympathy for others. How sincerely do I pray that the God of mercy and truth may graciously support you under all your trials and difficulties, and in His good time bring you out of them, purified as gold. I am exceedingly fearful that we shall have more, and great difficulties, at our next Conference. Every article and word in the _Guardian_ is criticised and noted, and made the subject of a large and constant correspondence, especially with the local preachers, in different parts of the Province. We shall be much embarrassed about the editorship of the _Guardian_. Perhaps Providence will point out some suitable person should you retire. _May 27th._--In the _Guardian_ of this date, Dr. Ryerson again gave expression to his long-cherished desire to retire from the editorial management of that paper. He did so for reasons already given-- Besides (he said) it was the understanding entered into with the Conference of 1834, when I consented to undertake the duty of editor for one year. It is gratifying to notice that the vituperation of party interest and malevolence are nearly, if not quite, spent. I have, in this and the last two numbers of the _Guardian_, endeavoured to leave nothing for my successor to settle on that score. My editorial career in the past has been during an eventful and agitated period of our Provincial history. I have steadily endeavoured to keep one object in view--the promotion of Christianity and the prosperity of the country. In severing my connection with a large portion of the reading public, I am moved with feelings not easily expressed. My interest in the cause which I have advocated, and in the general welfare of my native Province (which has been intense for years past), will not be less so in any future fields of labour. When it was found that Dr. Ryerson had finally decided to retire from the editorship of the _Guardian_, various suggestions were made to him as to his future field of labour. The Connexion in Lower Canada were anxious to secure him as a minister there. The question came up at an official meeting in Quebec, and Rev. William Lord, who presided, wrote to Dr. Ryerson on the subject, in May, 1835, as follows:-- Respecting your future appointment to this Province, I may mention that several of the brethren objected to your leaving the Upper Province, lest it should be thought you were sent away in disgrace. I think, however, that I can obtain a station that will be deemed honourable to yourself, and, I think, quite agreeable, affording a fine field of usefulness. I am now sitting in the Quarterly Meeting, and when the question of preachers for the next year came on, I mentioned that I had conversed with you respecting taking a circuit, in this Province. They unanimously requested that Brother Wm. Squire and Brother Egerton Ryerson might be appointed to them next year. I shall soon be in York, when I will endeavour to obtain the consent of the friends there, and I think you will be pleased with the place. As an indication amongst others of the appreciation in which Dr. Ryerson's services were held, Rev. R. Heyland, in a letter to him from Adolphustown, said:-- The people in these parts are very desirous of seeing and hearing the champion who has written so much in defence of Methodism, and rescued the character of our Church from the odium which its unprincipled enemies have been endeavouring to heap upon it for years past. Be so good as to gratify them this once, and come and dedicate our new chapel here. _June 17th._--On this day, for the second time, Dr. Ryerson took leave of the readers of the _Guardian_--having been relieved by the Conference of the duties of Editor, at his own request. He said:-- I was, however, elected Secretary of the Conference, and was stationed at Kingston. In addition, I was appointed, with Rev. William Lord, President of our Conference, a delegate to the American General Conference. In his valedictory he said:-- In relinquishing my present position my thoughts are spontaneously led back to the period--ten years since--when I first commenced public life. At that time the Methodists were an obscure, a despised, an ill-treated people; nor had their church the security of law for a single chapel, parsonage, or acre of land.... Now the political condition and relations of the Methodist connexion are pleasingly changed. Ten years ago there were 41 ministers and 6,875 church members; now there are 93 ministers and 15,106 church members. We may well thank God, therefore, and take courage. I have no ill-will towards any human being. I freely and heartily forgive the many false and wicked things said of me, publicly and privately. I have written what I thought best for the cause of religion, the cause of Methodism, and the civil interests of the country. I have never received one acre of land, nor one farthing from Government, nor of any public money. I have never written one line at the request of any person connected with the Government. I count it to be the highest honour to which I can aspire to be a Methodist preacher; and in this relation to the Church and to the world I shall count it my highest joy to finish my earthly course. * * * * * Dr. Ryerson's wish having been fully gratified, and the Conference of 1835 having relieved him of the editorship, he was stationed at Kingston. This place, of all others, had been the scene of strife and division between the British and Canadian branches of the Church, and was the key to the position held by the British Missionaries in Upper Canada. (See pages 128 and 141). Dr. Ryerson's arrival there and his reception by the people at Kingston are described in a letter which he wrote to his friend, Mr. S. S. Junkin, of the _Guardian_ office, dated July 15th: We have just arrived, and are for the present staying at the house of Mr. Cassidy, the lawyer, where we receive every possible kindness and attention. (See Chapter xxiii.) I have been very kindly received by the members here. Strong prejudices have existed in the minds of individuals against me. But they are not only broken down, but in the principal cases are turned into warm friendship already. Some who were as bitter as gall, and croaking from day to day that "the glory has departed," are now like new-born babes in Christ; are happy in their own souls, praying for sinners, and doing all they can to build up the cause. I can scarcely account for it. I never felt more deeply humbled than since I came here. I have indeed resolved to give my whole soul, body and spirit, to God and to His Church anew, but I have had scarcely a tolerable time in preaching. Yet the Divine blessing has specially accompanied the Word. On Wednesday night last the fallow ground of the hearts of professors seemed to be completely broken up. On Thursday night I was in the country, but was told the prayer-meeting was the largest that had been held for two years. On Sunday evening we had prayer-meeting after preaching. Several came to the altar, two or three of whom found peace. I closed it at nine o'clock, but some stayed and others came in, and it was kept up until near one o'clock in the morning. On Monday night the altar was surrounded with penitents, and the meeting, I was told (for I was not there), was better than any former one, and was kept up until after midnight. At our preachers and leaders' meeting last night there was a good time. We have preaching and prayer-meeting again to-night. We have formed the leaders' meeting of both chapels into one, to the satisfaction of the brethren on both sides. I now begin to hope for better times. My soul was bowed down like a bulrush for some days after I came here. But I thank God I have a hold upon the salvation of Christ that I had not felt for a long time before; and I do believe the Lord our God will help us and bless us. I have preached at Waterloo twice since I came down. The last time, several penitents came to the altar; two professed to find peace, but it was upon the whole a dry time to me. They are hard cases there. I attended a very blessed quarterly meeting on the Isle of Tanti, on Thursday last. It was the best day to my own soul that I have experienced for years. I feel like a man liberated from prison; but I have reason to believe that the people are in general amazingly disappointed in my pulpit exercises. They expected great things--things gaudy, stately, and speculative,--and I gave them the simplest and most practical things I can find in the Bible, and that in the plainest way. You would be amused at the sayings of some of the plain Methodist people; they think that it is the "real pure Gospel, but they did not expect it so, from that quarter." I am told that Dr. Barker has said in his _Whig_, that my "pulpit talents are nothing." I am very glad to have this impression go abroad; it will relieve me from distressing embarrassments, and enable me to do much more good in a plain way; for I know the utmost I can attain in the pulpit is to make things plain, and sometimes forcible. We had a very blessed prayer-meeting last night, after preaching. A considerable number of penitents came to the altar, and some found peace. The work seems to be deepening among the Society. I think we shall have a comfortable and prosperous year. _September 24th._ In a subsequent letter to Mr. Junkin, Dr. Ryerson speaks of a sudden and severe bereavement which had overtaken him. He said:-- My poor little son John[46] has been removed to the other and better country. He continued to walk about until within ten minutes before his death, on the 22nd inst. After attempting to take a spoonful of milk, he leaned back his head and expired in my arms, without the slightest visible struggle. He has suffered much, but expressed a desire that he might live, so that he could see his little sister. He told me a few days before he died, that he hoped to go to Heaven, because Jesus had died for him, and loved him. I feel as a broken vessel in this bereavement of the subject of so many anxious cares and fond hopes. But this I do know, that I love God, and supremely desire to advance His glory, and that He does all things for the best. I will therefore magnify His name when clouds and darkness envelope His ways, as well as when the smiles of His providence gladden the heart of man. O may He make me and mine more entirely and exclusively His, than ever! In a letter to Mr. Junkin, dated November 14th, Dr. Ryerson says:-- We all go into one chapel to-morrow, which will complete the Union. Thank the Lord for it! Every one of our members of the "American" Society (so called heretofore) has already taken sittings in the newly enlarged chapel, and all things appear to be harmonious and encouraging. Every pew in the body of the chapel has already been taken by our brethren and intimate friends; and, notwithstanding the new chapel will hold more than both the old ones, we are not likely to have enough sittings to meet the applications that are likely to be made, when it is known out of the Society, though the whole chapel above and below (except one tier around the gallery) is pewed. I have learned that I shall have to take another trip to England. We had just got comfortably settled here in Kingston; had become acquainted with the people on all sides, and are happy in our souls, and in our work. Nothing but the alternative, as Rev. William Lord deeply feels, of the sinking or success of the Upper Canada Academy, could have induced me this year to have undertaken such a task. But my motto is--"the cause of God, not private considerations." FOOTNOTES: [45] The amount of postage paid by newspapers would be a fair indication of their circulation. For instance, in 1830-1, the postage on the _Christian Guardian_ was L228 sterling ($1,140), which exceeded by L6 the aggregate postage paid by the thirteen following newspapers in Upper Canada at that time, viz.:--Mackenzie's _Colonial Advocate_, L57; _The Courier_, L45; _Watchman_, L24; _Brockville Recorder_, L16; _Brockville Gazette_, L6; _Niagara Gleaner and Herald_, L17; _Hamilton Free Press_, L11; _Kingston Herald_, L11; _Kingston Chronicle_, L10; _Perth Examiner_, L10; _Patriot_, L6, _St. Catharines Journal_, L6; _York Observer_, L3. Total L222, as against L228 paid by the _Guardian_ alone.--H. [46] John William, aged six years, one month, and eleven days. (See pages 111 and 113.)--H. CHAPTER XIV. 1835-1836. Second Mission to England.--Upper Canada Academy. Scarcely had Dr. Ryerson been settled at Kingston in the enjoyment of the freedom and pleasure of his new life as a pastor, than the exigencies of the Upper Canada Academy called him a second time to England. The causes of this sudden call upon his time and energies, on behalf of the Academy, were many and pressing. They were caused chiefly by the miscalculations, if not indiscreet zeal, of Rev. William Lord, who, as President of the Conference and Chairman of the Trustee Board of the Academy, had, by inconsiderate expenditure, plunged the Board into hopeless embarrassment. (See page 166.) Mr. Lord was sanguine that what he did in Canada, on behalf of the Academy, would, if properly represented, be cordially endorsed by the brethren and friends in England. He, felt that although he himself might not be able to realize these hopes by a personal appeal, yet he was certain that the presence in England of Dr. Ryerson on such a mission would be highly successful. He, therefore, as President of the Canada Conference, called upon him to undertake this task. He furnished Dr. Ryerson with such letters and appeals to influential friends as he hoped would ensure success. Dr. Ryerson, acting on his motto, that "the cause of God, not private considerations," should influence him, obeyed the call, and set out for England on this difficult, and, as it proved, arduous and protracted mission, on the 20th November, 1835. The nature and extent of the embarrassments of the Academy are stated in the letters written to Dr. Ryerson after he had left for England. His brother John said:-- While you are travelling in England making collections for the Academy, there are, I can assure you, a great many heartfelt prayers and fervent supplications being offered in this country for your success. The whole concern is in an extremely embarrassed state. If Rev. William Lord had not urged us to expenditure, it would have been at least L1,000 better for us, although what he did at the time, he doubtless did for the best. Mr. Lord was the means of inducing the building committee to make an unnecessarily expensive fence, out-houses, furniture, &c., saying at the time that money would be forthcoming, and that John Bull never failed to respond to such calls. We have applied to the Legislature for assistance, but I think with but little prospect of success. Should we not get anything there, and you raise no more than L2,000, we must go down, and the concern be sold. It will require L4,000 or L5,000 to get us out of debt. If you should collect no more than L2,000 before you return home, don't fail to make some arrangements for borrowing two or three thousand more. Rev. Mr. Lord, writing to Dr. Ryerson, said:-- By the delay in finishing the buildings, and the excitement caused by the falsehood of the ultra-Radicals, confidence was gone, money could not be raised, either by begging or borrowing; and if something had not been done, the consequence would have been ruinous. I expect that you will have me greatly blamed for not considering before I drew bills on England for the debt, but there was no time. The mischief would have been done before we could have heard. The man would have been arrested immediately,--our character ruined,--societies divided,--and subscriptions would have been withheld. Our difficulties are great, and we must make a desperate effort to extricate ourselves. Everything depends upon your making a good case, which you can do. In another letter to Dr. Ryerson, from Canada, Mr. Lord said:-- Let me urge you to lose no time in obtaining a Charter and grant from Government. I expect our Radical friends will be using their influence through their friends to prevent your success. Be diligent in procuring subscriptions. You possess great advantages now, by the introductions with which you have been favoured. Mr. Alder tells me that my bills will be dishonoured. If so, in addition to the loss of character, there will be a waste of property in fines, &c. We are all distressed, our drafts are coming due and the Banks have ceased to discount, in consequence of the stagnation of trade, through "stopping the supplies." We have agreed upon a temporary mode of relief, by drawing upon you for about L500. It has given me great surprise and sorrow to ascertain that upwards of L5,000 are wanted to relieve us from our difficulties. What an unfathomable depth this building has reached. You must stay in England until the money is got. Use every effort, harden your face to flint, and give eloquence to your tongue. This is your calling. Excel in it! Be not discouraged with a dozen of refusals in succession. The money must be had, and it must be begged. My dear Brother, work for your life, and I pray God to give you success. Do not borrow, if possible. _Beg, beg, beg_ it all. It must be done! Such were the circumstances under which this important mission was undertaken by Dr. Ryerson. As a set off to these disheartening letters, Dr. Ryerson received the following from some of his brethren in Canada. Rev. Ephraim Evans said:-- I have become a consenting party to your being solicited, at considerable sacrifice of feeling, to undertake a tedious journey at the most untoward season of the year, for the good of the common cause, and I sincerely tender, in common with my Brother James, my best thanks for your kind compliance, and my hearty wishes for your complete success. Indeed I feel most deeply that upon your success depends, under God, the prosperity or downfall of the Upper Canada Academy. Be assured that my most fervent prayers will be daily offered up for your health and safety, for a happy issue to attend your generous endeavours again to promote the interests of the Church of our mutual affection. I entertain not the slightest hope of being able to procure such a Charter as we would be justifiable in accepting, or any support to the institution from our own Legislature. Rev. John Ryerson, writing from Hallowell, said:-- Your friends in Kingston (and all the Methodists there seem to be such) spoke much about you and your successful labours there. Brothers Counter, Jenkins, and others, say they are resolved to have you for their preacher next year, on your return from England. I hope and pray that good luck will attend your efforts. Everything depends on the issue of your mission. May the Lord give you favour in the eyes of the people, and good success in your vastly important work. Rev. Joseph Stinson, writing from Kingston, said:-- We all feel very strange now that you are gone, but be of good cheer; we follow you with our sympathy and prayers. We doubt not but God--that God in whose cause you are making this additional sacrifice, will succeed your labour, and cause all things to work together for your good. In a letter from London, England, Dr. Ryerson says:-- Mr. Lunn and other friends have arrived from Quebec, and have given me Canadian news, among other items the stations of various ministers: Rev. James Richardson and Rev. J. S. Atwood withdraw from the Conference, and Rev. Mr. Irvine goes to the States. The President and I remain at Kingston. I have been appointed, by a unanimous vote, the representative to the British Conference, and I am to present to Lord Glenelg an Address from the Conference to the King. On the 18th of June, 1836, the Upper Canada Academy was opened, and the Principal (Rev. M. Richey) inaugurated. Dr. Ryerson added:-- I am to stay in Birmingham, at the house of a worthy and wealthy Quaker, by the name of Joseph Sturge. At the general meeting of the Missionary Committee, held recently the resolutions of the Committee relative to the withdrawal of the Government grant for the work in Upper Canada were read. Dr. Bunting rose and mentioned its restoration, and kindly and cordially mentioned me as the means of getting it restored. He gave a flattering account of my proceedings in the affair. I thanked him afterwards for his great kindness in the matter. The labours and result of this, Dr. Ryerson's second mission to England, are given in Chapter xvi., pages 158-166. CHAPTER XV. 1835-1836. The "Grievance" Report; its Object and Failure. Amongst the Committees of the House of Assembly at this time was a useful one called the "Committee on Grievances." To this Committee was referred all complaints made to the House, and all projects of reform, etc. At the close of the Session of 1835, Mr. W. L. Mackenzie, as Chairman, brought in an elaborate Report which, without being read, was ordered to be printed. In that Report, Mr. Mackenzie endeavoured to create a diversion in his favour by showing that while Dr. Ryerson professed to be opposed to Government grants to religious bodies, yet he was willing to receive one for the Wesleyan Conference. The Report stated that:-- The "British Wesleyan Methodist Conference," formerly the M.E. Church, received L1,000 in 1833, and L611 in 1834, to be applied ... "to the erection, or repairing of chapels and school-houses, and defraying the general expenses of the various missions." This appropriation to the Methodists, as an Ecclesiastical Establishment, is very singular. In the year 1826 ... Dr. Strachan informed the Colonial Minister that the Methodist ministers acquired their education and formed their principles in the United States.... They appealed to the House of Assembly, which inquired into and reported on the matter in 1828. Upon another occasion they received a rebuke from Sir John Colborne ... in answer to the Address of the Conference requesting him to transmit to His Majesty their Address on the Clergy Reserves. Since, however, a share of public money has been extended to and received by them, there seems to have been established a mutual good understanding. To this Report, Dr. Ryerson replied to the effect-- That the grant was made to the British Conference in England (over which we had no control) and not to the Canada Conference; that the grant in question was made by Lord Goderich, as part of a general scheme agreed upon in 1832, to aid Missionaries in the West Indies, Western, and Southern Africa, New South Wales, and Canada, "to erect chapels and school-houses in the needy and destitute settlements;" that the Rev. R. Alder had come from England, in 1833, to establish separate and distinct missions from those under the Canada Conference with a view to absorb this grant; that when the Union was formed, in 1833, the missions in charge of the Canada Conference became the missions of the British Conference, and were managed by their own Superintendent; that the Canadian Missionary Society from that time became a mere auxiliary to the parent Society in England; that the Canada Conference assumed no responsibility in regard to the funds necessary to support these missions; and that, in point of fact, they had cost the British Methodists thousands of dollars over and above any grant received from Lord Goderich as part of the general scheme for the support of missionaries in the extended British Colonies. Dr. Ryerson, in concluding these explanations, adds:-- We trust that every reader clearly perceives the unparalleled parliamentary imposition that has been practised upon the public by the "Grievance Committee," and their gross insinuations and slanders against the Methodist ministers. In 1836, the Report of the Grievance Committee came up in the House again. On this subject Rev. John Ryerson wrote in March, 1836, to Dr. Ryerson, in London, as follows:-- The altercations and quarrels which have taken place in the Assembly this session on the part of Peter Perry and W. L. Mackenzie, especially about the "Grievance Report," have raised you much in the estimation of the people. The correctness of your views and statements are now universally acknowledged, and your defamers deserted by all candid men. Political things are looking very favourable at the present time. The extremer of the Radical party are going down headlong. May a gracious Providence speed them on their journey! To Mr. Perry, Dr. Ryerson replied fully and explicitly. He said: Mr. Perry has charged me with departing from my former ground in regard to an ecclesiastical establishment in Upper Canada. My editorials and correspondence with Her Majesty's Government will be considered conclusive evidence of the falsity of the charge, and will again defeat the attempts of the enemies of Methodism to destroy me and overthrow the Conference. Another cause of attack by Mr. Perry is, that amongst several other suggestions which I took the liberty to offer to Lord Glenelg, Colonial Secretary, was the appointment of a certain gentleman of known popularity to the Executive Council. Mr. Perry seemed to consider himself as a sort of king in Lennox and Addington, and appears to regard it as an infringement upon his sovereign prerogatives that I should be stationed so near the borders of his empire as Kingston. But many of his constituents can bear record whether the object of my ministry was to dethrone Peter Perry, or to break down the power and influence of a much more formidable and important personage--the power of him that ruleth in the hearts of the children of disobedience.[47] _March 30th, London._--During his stay in England, Dr. Ryerson had been able to look upon public affairs in Upper Canada with more calmness, and more impartiality, than when he was there in the midst of them as an actor. In that spirit he, at this date, addressed a letter to the _Guardian_ on what he regarded as an approaching crisis of the highest importance to the Province. He said:-- It is not a mere ephemeral strife of partizanship; it is a deliberate and bold attempt to change the leading features of the Constitution--a Constitution to which allegiance has been sworn, and to which firm attachment has been over and over again expressed in addresses to the Governor up to 1834. Such being the case, it becomes every man who fears God and loves his country to pause, to think, to decide. I have told the Colonial Secretary, that whilst the Methodist Church asked for nothing but "equal and impartial protection," yet I believed the attachment to the Constitution of the country and to the British Crown, expressed in petitions and addresses from the Methodist Conference and people of Canada, to be sincere, and that they would prove to be so in their future conduct. They had been falsely charged as being Republicans, but they had always repudiated this charge as a calumny. Nor would they be found among those who, like Messrs. Peter Perry and W. L. Mackenzie, had recently avowed their intention to establish republican elective institutions in the Province. As to the charges of the "Grievance Committee" party, I can truly say that I have never received one farthing of public money from any quarter, and my humble support to my King and country is unsought, unsolicited, and spontaneous. _May 21st--London._--At this date Dr. Ryerson wrote:-- During my exile here in England I have more and more longed for news from Canada, and cooling water to the panting hart could not be more refreshing than late intelligence from my dear native land has been to me. I can now listen with an interest and sympathy that I never did before, to the patriotic effusions of the warm-hearted and eloquent Irishmen, whom I have recently heard, respecting "the first flower of the earth, the first gem of the sea." The news from Canada presents to my mind strange contrasts. A few years ago efforts were made to prove that the Methodist ministers were the "salaried hirelings" of a foreign republican power. Now efforts are being made to persuade the Canadian public that the same ministers are the salaried hirelings of British power, because they refuse to be identified with men and measures which are revolutionary in their tendencies. Our motto is "fear God and honour the King," and "meddle not with them that are given to change." Many who were influenced to take part in the former crusade have long since given proof of a better spirit; so it will be, I trust, with those who have now been hurried on into the present shameless and malignant opposition, against a cause which has confessedly been of the highest spiritual and eternal advantage to thousands in Upper Canada. I venture to predict that not a few of our partizan adversaries will ere long lament their madness of political idolatry and religious hostility. In the former case, Methodism survived, triumphed, and prospered; in the present case, if we are true to our principles and faithful to our God, He will again "Cause the wrath of man to praise Him, and restrain the remainder of that wrath." FOOTNOTES: [47] Dr. Ryerson's reply to Mr. Perry was afterwards reprinted as an election flysheet, headed "Peter Perry Picked to Pieces by Egerton Ryerson," and circulated broadcast in the counties. It resulted in Mr. Perry being rejected as M.P.P. for Lennox and Addington in the elections of 1836. (See Chapter xxiii.) CHAPTER XVI. 1836-1837. Dr. Ryerson's Diary of his Second Mission to England The following is from Dr. Ryerson's diary (which is incomplete) giving the result of his experiences and labours in England, during his second mission there. _London, January 1st, 1836._--I am again in the great metropolis of the Christian world. My wife and I left our native land, and affectionate pastoral charge, on the 20th of November, 1835, and arrived here the 30th of December, after a voyage of tempest and sea-sickness. But to the Ruler of the winds, and the Father of our spirits, we present our grateful acknowledgments for the preservation of our lives. To our Heavenly Father have I, with my dear wife, presented ourselves at the commencement of this new year. O, may we through grace keep our vows, and henceforth abound in every Christian grace and comfort, every good word and work! We have been most kindly received by the Missionary Secretaries and other brethren; the prospects appear encouraging for the success of our mission: another ground of thankfulness, increased zeal, and faithfulness. _Jan. 2nd._--Called at the Colonial Office to present my note of introduction from Sir John Colborne to Lord Glenelg. We were admitted to an interview with Mr. (afterwards Sir James) Stephen, Assistant Colonial Secretary, who promised to present Sir John Colborne's letter to Lord Glenelg, and inform me when he would receive me. To-day I received a call from my kind and excellent friend, Rev. John Hannah, a thorough scholar, a profound divine, an affectionate, able, and popular preacher. He heartily welcomed us to the country. _Jan. 3rd--Sabbath._--It being the first Sabbath in the year, I attended that most solemn and important service--the renewal of the covenant. It was conducted by Rev. Dr. Bunting, in a manner the most impressive and affecting I ever witnessed. There were but few dry eyes in the chapel. He spoke of the primary design of Methodism as not to oppose anything but sin--not to subvert existing forms of faith, but to infuse the vital spirit of primitive Christianity into them. Dr. Bunting said that the renewal of the covenant was a service peculiar to Methodism, and expatiated on the importance of its being entered upon advisedly, and in humble dependence upon Divine grace. After singing, the whole congregation knelt down, remaining some time in silent prayer. After Dr. Bunting, as their mouthpiece, read the covenant, all then rose and sang "The covenant we this moment make," etc. The Lord's Supper was administered to several hundred persons, and the services concluded with singing and prayer. _Jan. 4th._--I spent the evening at Rev. Mr. Alder's, in company with Dr. Bunting, Rev. John Bowers, and Rev. P. L. Turner. In conversation, the religious and general interests of the Methodist Connexion were introduced. I was no less edified than delighted with the remarks of Dr. Bunting, especially those which related to the former distinction between, and the present confounding of, supernumerary and superannuated preachers, and the desirableness of restoring the ancient distinction. He spoke of the experience requisite to, and evils of general legislation in, Church affairs--introducing matters of legislation into Quarterly Meetings, etc. Dr. Bunting's prayer at parting was deeply spiritual. _Jan. 5th._--Spent the day in writing an article for the _Watchman_, on the present state of the Canadas; and in drawing up some papers on the Upper Canada Academy. Had a pleasant visit from Rev. John Beecham, one of the Missionary Secretaries. _Jan. 6th._--Met at the Mission House with Rev. Richard Reece, President of the Conference. He is, I believe, the oldest preacher who has filled the presidential chair since the days of Wesley. _Jan. 10th, Sunday._--In the morning heard Rev. Mr. Cubitt, and in the evening endeavoured to preach for him. _Jan. 13th._--Received a note from Lord Glenelg fixing the time when he would receive me. _Jan. 14th._--Spent a delightful evening in company with Rev. John Hannah and wife, Dr. Sandwich (Editor of the _Watchman_) and wife, and several others. The conversation principally turned upon the learning of the ancients, and the writings of the early Protestant Reformers and their successors. Dr. Sandwich is a very literary man, Mr. Hannah an excellent general scholar. _Jan. 15th._--Spent the evening with Rev. William Jenkins, an old superannuated minister, in company with several friends. Mr. and Mrs. Jenkins are a venerable couple about 80 years of age. _Jan. 17th--Sabbath._--Heard the Hon. and Rev. Baptist Noel. The Church was plain, the congregation large, and very attentive and solemn. A large number of school children were present; the little girls all dressed alike; they all had prayer and hymn books; they read the responses and sung with the utmost correctness. In the afternoon we went to that splendid monument of art and wealth--St. Paul's. The sermon was more evangelical than I expected. In the evening I preached to a very large congregation in St. George's Chapel, Commercial Road. A gracious influence seemed to rest on the congregation. _Jan. 24th--Sabbath._--Preached in the Hinde-street Chapel. In Surrey Chapel I heard Rev. James Parsons, of York, one of the first preachers of the day. Surrey Chapel is the place of the celebrated Rowland Hill's protracted ministry. Its shape is octagon, and it will seat 3,000 persons. The church service was read well by a person of strong, sonorous voice. At the conclusion of the church service Mr. Parsons ascended the pulpit. His prayer was simple, unaffected, and scriptural. His text was Luke xi. 47-48. His manner was by no means pleasing; he stood nearly motionless, and appeared to be reading his sermon. Yet attention was riveted; the current of thought soon began to rise, and continued to swell, until he came to a pause. Then there was a general burst of coughing; after which the preacher proceeded in an ascending scale of argument, until he had his audience entranced, when he would burst forth upon his captives with the combined authority and tenderness of a conqueror and deliverer, and press them into the refuge city of Gospel salvation. _Jan. 25th._--Attended a Missionary-meeting in Southwark Chapel. Mr. Thomas Farmer, presided. Several spake: one a New Zealander, whose wit and oddities amused all, but profited none. _Jan. 26th._--Had an interview with Lord Glenelg, on the subject of my mission. We can get a charter for the Upper Canada Academy, but assistance is uncertain. His Lordship was very courteous and communicative. He thanked me for the information I gave him concerning the Colonies. _Jan. 31st, Sunday._--Preached twice to-day (in City Road and Wilderness Row). The Lord was with me, and I believe I did not labour in vain. _Feb. 13th._--Had an interview with the Rt. Hon. Edward Ellice; was received with great kindness; he promised to use his utmost influence to promote the object of my mission at the Colonial office. _Feb. 18th._--Called at the residences of several of the nobility; found none at home, but Lord Ashburton, who gave me L5. _Feb. 20th._--Made no progress in the way of collecting; much ceremony is necessary. Have obtained some useful information, and written to Sir Robert Peel on the object of my mission. _Feb. 21st, Sunday._--Heard the Rev. Peter McOwan preach. It was the best sermon I have heard from a Methodist pulpit since my arrival in England. I preached in Great Queen-street Chapel in the evening, on the new birth. I think the Lord was present to apply the word. _Feb. 22nd._--Called upon Lord Kenyon. I was very courteously received; but His Lordship declined subscribing on account of the many objects to which he contributed in connection with America. He expressed his good wishes. I next called upon the Earl of Aberdeen--Colonial Secretary under Sir Robert Peel's government. He expressed himself satisfied with my letters from Upper Canada, but said that he would enquire of Mr. Hay, late under Colonial Secretary, and directed me to call again. I was also received by Dr. Blomfield, Lord Bishop of London. Dr. Blomfield is a handsome and very courteous man. He declined subscribing on account of its not having been recommended by the Bishop of the Diocese; was not unfriendly to my object; said he had a high respect for the Wesleyan body, and considered they had done much good; he had expressed this opinion in print. _Feb. 23rd._--Addressed a letter to Lord Glenelg requesting an early answer to our application, stating our pressing circumstances. Called upon Thomas Baring, Esq., M.P., who gave me L5. I find it very hard and very slow work to get money. _Feb. 24th._--Received an answer from Sir Robert Peel in the negative. His reason is non-connection with Upper Canada! A gentleman of the house of Thomas Wilson & Co. gave utterance to a sentiment which singularly contrasted with the selfishness of Sir Robert Peel. He said: Education was the same thing throughout the world, and that was the light in which this institution should be viewed. His house gave me ten guineas, and have kindly engaged to furnish me with names of other gentlemen. _Feb. 25th._--Obtained L21 for the Academy. The sentiments expressed by two of the gentlemen on whom I called deserve to be recorded. Mr. A. Gillespie, jun., who is connected with Lower Canada, after subscribing L10 and furnishing me with a list of names of merchants engaged in trade with the Canadas, said:--"I am a member of the Church of Scotland, but I have a high respect for John Wesley and Dr. Bunting. I admire the principles of John Wesley, and hope you will abide by them, and that they will be taught in this institution. Above all things keep out Socinianism." I then called on a Mr. Brooking, who said:--"I feel happy in the opportunity of contributing to such an object. I have been in the North American provinces and know that nothing is wanted more than good institutions for the education of youth, and especially under the superintendence of the Methodists. From what I have seen I believe they have done more good in the colonies than any other Church. Though I am a member of the Church of England, I feel it my duty as a Protestant, and a friend to religion, to give my utmost mite to the labours of your ministers in the colonies. I believe in those new countries the Methodists are the bulwark of Protestantism against popery and infidelity, and I am glad you are establishing such an institution." _Feb. 27th._--Received the greatest kindness from Mr. E. H. Chapman, who was in Upper Canada last summer, and had seen the institution at Cobourg. He expressed himself happy in the opportunity to subscribe, and said he had travelled two days with Sir John Colborne. Mr. Chapman considered, of all people, the Methodists the most active and successful in imparting religious instruction to the Colonists. _Feb. 28th--Sabbath._--Preached at Islington; then dined with a Mr. Brunskill, who was well versed in the history of Methodism. From this date until the close of July there is no record in Dr. Ryerson's diary. From letters written by him to Canada, I therefore continue the narrative:-- _Birmingham, April 11th._--During a delightful visit here at the missionary anniversaries I had an opportunity of hearing and conversing with two of the most remarkable men of the present day: William (or, as he is called, Billy) Dawson, the Yorkshire farmer, and the venerable Gideon Ousley, the patriarchal Irish missionary. Mr. Dawson excelled in his own characteristic way any man I ever heard. His great strength lies in a matchless power of graphic description, dramatic imitation, and hallowed unction from the Holy One. He is a man of an age. At the missionary breakfast I sat beside the venerable Ousley, and told him of some of his spiritual children in Canada that I knew. He gave God the praise, and desired me to deliver this message to his old friends and spiritual children in Canada: "I am now in my 75th year, labouring as hard as ever; am well, and strong. Be faithful unto death. I will meet you in Heaven." _London, June 8th._--To-day my brethren are assembling in Annual Conference at Belleville. It is the first conference in the proceedings of which, I have not been permitted to take a part since I entered the ministry. A considerable part of the day I spent in imploring the divine blessing upon the deliberations of my brethren. After reckoning the difference of time, I retired at the hour when I knew they would be engaged in the conference prayer-meeting in order to unite with them at the throne of the Heavenly grace; and truly, I found it refreshing indeed to be present in spirit with them in beseeching the continual direction of the Divine Pilot to guide the Wesleyan ship over the tempestuous sea. I long to be with my fellow-labourers in Canada in their toils as well as joys. "If I forget thee," O thou Spiritual Jerusalem of my native land, "let my right hand forget its cunning, and my tongue cleave to the roof of my mouth. Peace be within thy walls, and prosperity within thy palaces!" _June 12th._--Although I find that collecting for the Upper Canada Academy is a wearisome work, yet I must not slacken my exertions so long as our friends in Upper Canada are in such straits for funds. Brother John has written me an urgent letter from Hallowell, in which he says:--I hope the Lord will give you good success in collecting for our Seminary. Everything depends on the success of your exertions. L4,000 is the least that will answer. O, how awfully we have got involved in this painful and protracted business! O, if you can help us out of this mire, the Lord reward you! I am greatly at a loss what to do. I had concluded to leave, and go to the States; but thought I had better wait your return and take counsel with you. I hope the Lord may direct me! _Dublin, July 2nd._--I have just come over here to the Irish Conference, and was affectionately received by the Irish preachers. While in Dublin I stayed with a very intelligent and kind family. I attended the Irish Conference, which was held in Whitefriar's Street Chapel--a building rented for a preaching-place by the venerable Wesley himself. Here in the midst of the sallies of Irish wit and humour, mingled with evident piety and kindness, I sat down and wrote a letter to the dear friends in Canada. From this letter I make an extract:-- The preachers are warm-hearted, pious men, some of them very clever; warm in their discussions, abounding in wit; talk much in doing their business; several are sometimes up at a time. They are certainly a body of excellent men. In their financial reports it appears that many of them are really examples of self-denial, suffering, and devotion. The following are extracts from Dr. Ryerson's diary:-- _July 26th._--Attended the Conference at Birmingham. When Dr. Fisk was introduced, the address of the American General Conference was read. Silence and attention were marked until the words "negro slavery" were mentioned, when there was a general cry of "hear, hear," and "no, no, no." During the Conference a Mr. Robinson was called upon to explain his reason for preaching to a secret society called "Odd Fellows." Dr. Bunting and Dr. Newton had always refused to preach to such societies. Dr. Fisk made some remarks on Masonry in the United States, and the evil of the Methodist preachers being connected with, or countenancing, such societies. _Sept. 2nd._--Presented to Lord Glenelg the Address, to the King, of the Canadian Conference. He read it carefully, and expressed himself pleased with it. He enquired as to the charges against Sir Francis Head, and the appointment of those persons only to office who are truly attached to the British Constitution. I answered his lordship on each of these points mentioned, and assured him of the loyal British feelings of the inhabitants of Upper Canada. I pressed upon him the importance of an early settlement of the Clergy Reserve question. His lordship thanked me for the communications which I had from time to time made to him on Canadian affairs. He requested me to write to him on any matter, relative to the Canadas, I thought proper. _Sept. 4th--Sunday._--Attended the Hon. and Rev. Baptist Noel's Church at 8 a.m., when he administered the Lord's Supper to such as could not attend at any other hour. I communed for the first time in the Established Church. I heard this evangelical minister preach at 11 a.m. Preached myself in Spitalfields in the evening. _Sept. 6th._--Came here (Birmingham) from London on a collecting tour. Have been kindly received by my Quaker friends, the Sturges. In commemoration of the first Wesleyan Conference being held in Birmingham, gold medals were presented to Dr. Bunting and Dr. Newton, and silver medals to representatives of other Conferences--the Irish and American. My name as representative not having been received in time for a presentation at Conference, a medal was subsequently presented to me as Canadian representative, and to Rev. Richard Reece, ex-President, by the ladies of the Society in Birmingham. The addresses on the occasion were made by the President and Secretary--that to Mr. Reece in a few choice words by Dr. Bunting; and to me, in a kindly manner, by Dr. Newton. In reply I acknowledged the unexpected compliment, not as paid to me, but to the country and connexion which I represented. _Sept. 7th._--Have been kindly received by the preachers in Birmingham. Spent a pleasant evening at Mr. Oldham's (son-in-law of Rev. John Ryland), where I met no less than six clergymen of the Established Church; the conversation was wholly of a religious character, perfectly free and social. I was informed that all the clergymen in Birmingham, except one, were truly evangelical. Mr. Ryland told me that Rev. J. A. James had expressed his conviction that there is decidedly more piety amongst the mass of the Established Clergy than among the Dissenting Clergy. It was altogether the most unaffectedly genteel, and truly religious party I have met with in England. _Sept. 9th._--Busy and successful. Very kindly received by the following Church of England ministers, viz., Rev. Mr. Mosely, Rector, Rev. Dr. Jeune [afterwards Master of Pembroke College], and Rev. William Marsh, who is frequently called the model of the Apostle John, on account of the depth and sweetness of his piety, the purity of his life, and the heavenly expression of his countenance. [His daughter is a noted evangelist and writer, 1883.] _Sept. 10th._--Took tea with Mr. Meredith, a Swedenborgian, upwards of 80, perfectly sincere in his belief, and sweet in his spirit. Also met the celebrated Dr. Philip, of South Africa, and the more celebrated John Angel James, of Birmingham. The conversation of the evening was principally turned upon the means by which the great measure of emancipation was carried--the conduct of Mr. Stanley and Mr. Buxton. I was struck with Mr. Sturge's remark, that he "believed such men as Sir A. Agnew, Sir Harry Inglis, and Lord Ashley [now, in 1883, Lord Shaftesbury], were the most honest men in the House of Commons." _Sheffield, Sept. 17th._--Here I met with my old friends, Revs. Messrs. Marsden, Grindrod, and Moss. _Sept. 18th--Sunday._--Preached in Craven street Chapel in the morning, and at Brunswick Chapel in the evening. _Sept. 20th._--Attended the Financial District Meeting. It was stated that 900 persons had seceded in Sheffield in the Kilhamite schism, and yet the finances were better at the end of the quarter than they had been the preceding one. Kind references were made to myself, and the object of my mission. Dr. Ryerson's Diary ends here. From his letters to Canada I make the following extracts:-- _Sheffield, Oct. 5th._--I was in Barnsley on Friday and Saturday; went to Wakefield on Saturday, and preached there on Sunday. Addressed about 40 circulars to gentlemen in Wakefield on Monday morning. Returned to Sheffield and spoke at the Missionary Meeting; begged yesterday; spoke at the adjourned meeting last evening; have been begging to-day. Spent Friday and Saturday in Wakefield; go to Leeds on Saturday evening, and so on. The preachers and friends shew me all possible kindness and attention. The Yorkshire people are very warm-hearted and social. Methodism there presents an aspect different in several respects from that which it presents in London, or in any other part of England I have visited; more warm, energetic, and unaffected--something like Hallowell Methodism in Upper Canada. Oh! I long to get home to my circuit work. Amidst all the kindness and interest that it is possible for piety, intelligence, Yorkshire generosity and wit to impart, I feel like an exiled captive here in England. _Bradford, Oct. 10th._--The time I am here appears very dreary, as I am from morning until midnight in public labours or society of some kind. I have collected L83 last week, and for much of it I have begged very hard--though some think that I do not beg hard enough. It is, however, only one who has been a stranger and had to beg, that can fully appreciate the feelings and embarrassments of a stranger in such circumstances. This work and sacrifice have not been of my own seeking--but against my seeking. I was comfortably settled amongst kind friends in Kingston, but am now cast forth in this distant land, and engaged in the most disagreeable of all employments,--and for what? Oh! it is for the sake of Him to whose cause and glory I have consecrated my life and all. I shall love, honour, and value my pastoral labours more than ever. I hope that they may be more useful. During the past week I have been enabled more fully than for a year past to adopt the language of St. Paul. Gal. ii. 20. _Oct. 11th._--While here I was truly gratified to receive a letter from Miss Clarissa Izard, of Boulogne (France), in which she says:--I trust you will pardon me, sir, for this expression of my gratitude. If it had not been for a sermon preached by you on the 21st of February last, I might have been where hope never cometh; but, blessed be God, now I have a hope--a hope which lifts me above this world, and which, I trust, I shall retain until I obtain the crown of righteousness which fadeth not away. Among the many pleasing incidents in Dr. Ryerson's otherwise unpleasant duty of collecting funds for the Upper Canada Academy, was the note written from Kensington Palace by command of Her Royal Highness the Duchess of Kent. It was as follows:-- I am commanded by the Duchess of Kent to acknowledge the receipt of your letter of the 22nd inst., and accompanying statement of "The Upper Canada Academy, for the education of Canadian youth, and the most promising youth of converted Indian tribes--to prepare them for school-masters." Her Royal Highness is most happy in patronizing, as you request, so useful and benevolent an Institution, and calculated especially to promote the best interests of the native population, the British emigrants, and the aboriginal tribes of that valuable and important British Province. Her Royal Highness desires that her name be placed on the subscription list for L10. Referring to the great importance of the Upper Canada Academy, and to the services rendered by Dr. Ryerson in connection with its establishment, Rev. William Lord said:-- There have been many circumstances and occurrences connected with this institution which, to my mind, are indicative of Providential interference. The bitterness manifested against it by the enemies of Methodism and of the peace of the country; the difficulties which stood in the way of its completion; the distressing, overwhelming, and unforseen embarrassments of its funds, which forced the Committee to send you to this country to seek relief, just at a time when the affairs of the Province had arrived at a crisis, and at a time when you could render special service, by communicating with the Home Government--service, allow me to say, greater than any other man could render, or than you could have rendered at any other time or place--the favourable turn which public affairs have recently taken, and, I know, in some degree through your instrumentality; the perplexing and most painful disappointments experienced in obtaining suitable teachers, now happily overcome; the share of public favour which the Academy has obtained on the commencement of its operations; and, lastly, the great services you have rendered the Missionary Society, in the advantage you have secured to our Indian Missionaries by your representations and applications to the Government, are to me reasons for believing God is in this business. You may, I think, take courage, and go on in the name of the Lord. I can sympathize with you; I have also suffered in this cause. I would not endure the anxiety and mental agony I have experienced on account of this institution for any earthly consideration. But if it flourish, I have my reward. And now the reflection that, at much personal risk, I have more than once saved innocent and deserving men from imprisonment, and Methodism from indelible reproach, is cheering and consoling. I will still stand by your side and share in your difficulties. My honour in this matter is united with yours, and the ruin of this institution will be mine. In a letter from London, dated 21st July, 1836, Dr. Ryerson narrates the difficulties which he had encountered in obtaining a Charter for the Upper Canada Academy. The correspondence with the Colonial Office embraced twenty-nine letters, and extended over a period of six months. In conducting it, Dr. Ryerson states:--I found those in the Colonial Office, and those who retired from it (during that time) equally favourable to the object of my mission, and equally desirous of promoting the best interests of the Colonies. In his report of the negotiations for the Charter, Dr. Ryerson says:-- The Attorney-General assured me that not only Lord Glenelg, but every member of His Majesty's Government was anxious to accede to my application--that the difficulties were purely legal--that though the doctrines and rules of the Methodist body in Canada were doubtless very sacred, yet they were unknown in law, (in England.) I, therefore, laid before the Crown officers[48] a copy of the statutes of Upper Canada (which I had borrowed from the Colonial office), and showed the grounds on which we professed to be invested with the clerical character by the statutes of the Province, as well as by the formularies of our connexion, and were recognized as ministers by the Courts of Quarter Sessions; that we might be defined as ministers (for the purposes of the Charter) as in the Marriage Statute of U.C., which would be the same thing as being defined according to the Rules of our Discipline. Placing the question before the Crown officers in this simple light, their scruples were at once removed, and they cordially acceded to my proposition to recognize our ministerial character. As I was required to name in the Charter the first trustees and visitors, and as I had no list of those who had been appointed by the Conference, I was obliged to furnish names myself. I was also required to name in the Charter the time and place of the next Annual Meeting (Conference) of Ministers. I inserted the second Wednesday of June as the time of meeting; Cobourg, or Toronto, as the place of meeting. With the aid of a professional gentleman (whom I could only get for a small portion of each day) the draft of Charter was prepared after a delay of five weeks. This draft was approved, with the exception of the words: Wesleyan Methodist _Church_, for which the Solicitor-General had substituted the words: Wesleyan Methodist _Connexion_, as the designation of the Body on whose behalf a Charter was to be granted. In a letter to Sir George Grey I stated my reasons why the word _Church_ should be retained, as the Wesleyan ministers, under whose superintendence the Academy is to be placed, had been licensed (under the Provincial Statute referred to in the Charter) as Ministers of the Wesleyan Methodist Church in Canada. To these reasons the Crown Officers yielded, and thus the Charter was completed. I then renewed my application for receiving aid from the Casual and Territorial Revenue of Upper Canada. In reply, I was assured that the Lieutenant-Governor would be directed to bring the claims of the Academy before the notice of the Provincial Legislature. Dr. Ryerson concludes:-- Thus terminated this protracted correspondence of more than six months, during the whole of which time I was enabled to cleave to and maintain my original purpose; though I had to encounter successive, discouraging, and almost insurmountable difficulties. Not having been able to effect any loan from private individuals, on account of the agitated state of the Canadas--being in suspense as to the result of my application to the Government, I was several months pressed down with anxiety and fear by this suspense, and by reason of the failure of my efforts to obtain relief. In this anxiety and fear my own unassisted resolution and fortitude could not sustain me. I had to rely upon the unfailing support of the Lord, my God. In my negotiations for the Charter, I was uniformly treated with courtesy and kindness in the Colonial office, and by the several members of His Majesty's Government. Praise God! In a letter written to Dr. Alder, after Dr. Ryerson had returned from England, the latter said:-- We have not yet received a farthing of the Government grant to our Academy. The Governor's reply still is, there is no money in the treasury; but he has given us his written promise, and offered his word to any of the banks, that it shall be paid out of the first money which had not been previously appropriated. But, strange to say, there is not a bank or banker in Upper Canada that will take the Governor's promise for L100. Mr. Receiver-General Dunn kindly lent, out of his own pocket, to my brother John, about L1,200 for the Academy, upon my brother's receipt, remarking at the same time that he did it upon his credit, and out of respect to the Methodists, but that he could place no dependence upon the word of Sir Francis in the matter. We are thus pressed to beg or borrow in relation to the Academy as much as ever, or even worse, for several of us are individually responsible for L2,200, besides Mr. Farmer's loan of L800. At our recent Academy Board Meeting, the damages of Mr. Lord's protested bills came under consideration. The circumstances of the case are briefly as follows:--Mr. Lord's sincere desire and zeal to promote the interests of the Institution and Connexion generally, were admitted and appreciated by all the brethren; but it appears, 1. That a large portion of the debts were incurred in compliance with the advice of Mr. Lord, and in consequence of his influence as the representative of the British Connexion. He assured the Sub-Committee at Cobourg that money should be forthcoming, and if necessary he would go to England and beg it, that John Bull never stopped when he commenced a thing, etc.; that Mr. Lord did that contrary to the recommendation of the Conference Committee, and against the advice and even remonstrance of the Chairman of the District (John Ryerson), who had been appointed by the Conference to see that the Sub-Committee should not exceed the appropriations of the Conference, as they had done in former years. 2. The premises were mortgaged to Mr. Lord as security for the sum of L2500, some of which has not been advanced, and the payments of which he did advance were provided for (with the exception of two or three hundred pounds) by the brethren in this Province. 3. After Mr. Lord received information from the Committee in London that his bills would not be honoured, he called a meeting of the Board--stated his difficulties--got individuals to allow him to draw upon them to meet the bills on their return, and sent me to England. 4. Mr. Lord assured our Conference at Belleville, June, 1836, that the brethren here would never be called upon to pay a farthing of the damages for non-payment of his bills. I believe that no man could feel more earnestly desirous to promote the interests of the Canadian Connexion in every respect than he did. It is also the full conviction of our leading brethren that had I attended the American General Conference, instead of being in England, such an arrangement would have been made as to have secured to our Connexion what was due us from the New York Book Concern--which amounts to more than I obtained in England, besides the mortification and mental suffering which I experienced in my most unpleasant engagements, notwithstanding the sympathy and never-to-be-forgotten kindness of many of my fathers and brethren of the parent Connexion. FOOTNOTES: [48] Sir J. Campbell, afterwards Chief Justice, and Sir R. M. Rolfe, afterwards a Baron of the Exchequer. CHAPTER XVII. 1836. Publication of The Hume and Roebuck Letters. In a letter from London, dated 29th April, 1836, Dr. Ryerson said:-- This day week I went to the House of Commons to hear the debates on the motions relative to the Canadas, of which Messrs. Roebuck and Hume had given notice. As Mr. Roebuck was about to bring forward his motion, the House of 202 members thinned to 50 or 60 members. Under these circumstances he postponed it for a week, in the hope that a sufficient number of members would give him an opportunity to make a speech in return for the L1,100 a year paid to him as Agent of "the poor and oppressed Canadians." When Mr. Hume brought forward his motion there were only 43 members present. I thought how much Canada was benefitted by such men who could only command the attention of 50 out of the 658 members of the House of Commons! I know not a man more disliked and despised by all parties in the House than is Mr. Roebuck--a man who has been employed to establish (as he says in one of his letters to Mr. Papineau) a "pure democracy in the Canadas." One of the serious drawbacks to the credit and interests of our country, amongst public and business men of all parties in England, is their supposed connection with such a restless political cynic as Mr. Roebuck, and such an acknowledged and avowed colonial separationist as Mr. Hume. In regard to these proceedings of Messrs. Hume and Roebuck, Dr. Ryerson writes, in this part of the Story of his Life, as follows:-- It was during the early part of 1836 that I was accosted by almost every gentleman to whom I was introduced in England with words, "You in Canada are going to separate from England, and set up a republic for yourselves!" I denied that there was any such feeling among the people of Canada, who desired certain reforms, and redress of grievances, but were as loyal as any people in England. After the Canadian elections of 1836, Dr. Charles Duncombe (afterwards leader of the rebels in the County of Oxford) came to England, the bearer of petitions got up by Mr. W. L. Mackenzie and his partizans and crammed Mr. Hume to make a formidable assault upon the British Canadian Government. In presenting the Canadian petition Mr. Hume made an elaborate speech, full of exaggerations and mis-statements from beginning to end. I was requested to take a seat under the gallery, and, while Mr. Hume was speaking as the mouth-piece of Dr. C. Duncombe, I furnished Lord Sandon and Mr. W. E. Gladstone with the materials for answers to Mr. Hume's mis-statements. Mr. Gladstone's quick perception, with Lord Sandon's promptings, kept the House in a roar of laughter at Mr. Hume's expense for more than an hour; the wonder being how Mr. Gladstone was so thoroughly informed on Canadian affairs. No member of the House of Commons seemed to be more astonished and confounded than Mr. Hume himself. He made no reply, and, as far as I know, never after spoke on Canadian affairs; and Mr. Roebuck soon ceased to be Agent for the Lower Canada House of Assembly. He has since become an ultra Conservative! In a letter from London, dated 1st June, Dr. Ryerson says:-- Before Dr. Duncombe arrived in England, and seeing how much injury was being done to the reputation and influence of Canada by these representations, I commenced a series of letters in the London _Times_, designed to expose the machinations and mis-statements of Messrs. Hume and Roebuck in England, in regard to matters in Upper Canada, showing from their own letters to Messrs. Papineau and Mackenzie that they were the first prompters of the project.[49] To-day I also addressed a letter to Sir George Grey, Under-Secretary for the Colonies, on the political crisis in that Province. After discussing several matters relating to the recent election of a new House of Assembly, I concluded as follows:--As the affairs of the Province will now be taken into consideration by His Majesty's Government, there are three subjects on which I would respectfully request an interview with Lord Glenelg, yourself, and Mr. [Sir James] Stephen. 1. The Clergy Reserve question--a plan to meet the circumstances of the Province, and yet not deprive the clergy of the Church of England of an adequate support. 2. The Legislative Council--how it may be rendered more influential and popular, without rendering it elective, or infringing (but rather strengthening) the prerogatives of the Crown. 3. The Executive--how its just authority, influence and popularity may be promoted and established, so as to prevent the occurrence of that embarrassment in which it is now involved, not from improper acts, but from an actual deficiency of the requisite operative means to secure the Royal Prerogative from insult and invasion. I am aware that each of these subjects is surrounded with difficulty, and that no plan proposed will be entirely free from objection, but I should like to state the views which my acquaintance with the Province has impressed on my own mind, and which I have not seen suggested in any official document or public journal, but which have been favourably thought of by two or three respectable gentlemen connected with Canada, to whom I have stated them. In reply, Lord Glenelg appointed the following Monday for the desired interview. I afterwards embodied the substance of my views in a letter to Sir George Grey. No further reference is made to this interview by Dr. Ryerson. But in a letter from him, dated 21st July, he says:-- I was applied to, and did, in my individual capacity, communicate to the Colonial Secretary frequently, and in one or two instances at great length, on the posture of Canadian affairs; and the parties and principal questions which have divided and agitated the Canadian public. I repeatedly received the thanks of the Secretary of State for the Colonies, for the pains which I had taken in these matters; but what influence my communications may have had, or may have, on the policy of His Majesty's Government towards the Canadas is not for me to say, as I desired Lord Glenelg not to assume, _prima facie_, as correct, any of my representations, but to examine my authorities--to weigh my arguments--to hear what could be said by others--as I had no friends to recommend to office, and no personal interests to promote, only the religious and general peace and prosperity of the Canadas, and the maintenance of a firm and mutually beneficial connection between these Colonies and the parent State. I think I have good reason to believe that much more correct and decided views are entertained by His Majesty's ministers and many public men in England, in respect to the interests and government of the Canadas, than were possessed by them six months ago; and that all of those inhabitants of the Colonies, who patriotically maintain their Christian and constitutional allegiance, will ensure the respect, equal and firm protection, and parental regard of their Sovereign and his government, by whatever party it may be administered. In a letter from London, dated 26th July (page 154), Dr. Ryerson says:--Mr. William Lunn, of Montreal, has just arrived from Quebec. He informs me that-- My letters to the London _Times_, on Hume and Roebuck, have produced the most amazing effect upon the public mind of the Province, of anything that I ever wrote. To the Lord be all the praise for his great goodness, after all our toil and suffering. There is nothing like integrity of principle and faithfulness in duty, in humble dependence upon the Lord, and with an eye to His glory! FOOTNOTES: [49] The British North American Association of Merchants had these letters reprinted from _The Times_ newspaper, and a copy sent to each member of Parliament, both of the Lords and Commons. They were signed, "A Canadian." CHAPTER XVIII. 1836-1837. Important Events Transpiring in Upper Canada. Dr. Ryerson was absent in England from 20th November, 1835, to 12th June, 1837. On the 15th of January, 1836, Sir John Colborne, by order in Council, endowed fifty-seven Rectories in Upper Canada out of the Clergy Reserve Lands. On the 23rd of that month Sir F. B. Head, the new Governor, arrived in Toronto. On the 14th of January following, he opened the Session of the Legislature. What followed was reported to Dr. Ryerson by his friend, Mr. S. S. Junkin, in a letter, dated, Toronto, 1st May:-- Our Parliament was prorogued on the 20th April, after such a session as was never before known in Upper Canada. You will form some idea of the state of affairs when I tell you that it "stopped the supplies," and the Governor reserved all of the money bills, (twelve)--including that for the contingences of the House,--for the King's pleasure. The immediate cause of the rupture between the new Governor (Sir F. B. Head) and the House of Assembly-- Arose out of the resignation of the Executive Council. On the 20th February, the Governor (as directed by Lord Glenelg) added three Reformers to his Council, viz.: Messrs. Robert Baldwin, John Rolph, and John Henry Dunn. On the 4th March, these gentlemen and the Conservative members, (Messrs. Peter Robinson, George H. Markland, and Joseph Wells) resigned. They complained that they were held responsible for measures which they never advised, and for a policy to which they were strangers. In reply the Governor stated in substance that he alone was responsible for the acts of his government, and was at liberty to have resource to their advice only when he required it; but that to consult them on all questions would be "utterly impossible." This answer was referred to a Committee of the House of Assembly, which brought in a report censuring the Governor in the strongest terms. On the 14th March, Sir F. B. Head appointed Messrs. R. B. Sullivan, William Allan, Augustus Baldwin, and John Elmsley, as his new Executive Council. On the 17th the House declared its entire want of confidence in the new Council, and stated that in retaining them the Governor violated the instructions of the Colonial Secretary to the Governor, to appoint Councillors who possessed the confidence of the people. Much recrimination followed; at length Sir F. B. Head dissolved the House, and directed that a new election be held. In regard to this election, Dr. Ryerson, in the "Epochs of Canadian Methodism" (page 226) says:-- Sir F. B. Head adroitly turned the issue, not on the question of the Clergy Reserves, or of other practical questions, but on the question of connection with the mother country, and of Republicanism vs. Monarchy, as had been recommended by Messrs. Hume and Roebuck, and advocated by Messrs. Mackenzie and Papineau. This was successful, inasmuch as those Reformers who would not disavow their connection with Messrs. Mackenzie, Hume and Roebuck, lost their election; for though not more than half a dozen had any sympathy with the sentiments of Messrs. Hume, Roebuck, Papineau, and Mackenzie, they did not wish to break the unity of the Reform party by repudiating them, and suffered defeat in consequence at the elections. The successful candidates, generally, while they repudiated Republican separation from the mother country, promised fidelity to the oft-expressed and well-known wishes of the people in the settlement of the Clergy Reserve question, which, however, they failed to fulfil. In a letter to Dr. Ryerson, from Hallowell, his brother William said:-- Our loyal address, a very moderate one, to the Governor, was carried unanimously--all the young Preachers on trial being allowed to vote on that occasion. This is equally gratifying and surprising to all the friends of British supremacy. A gentleman from Montreal, who was present, was so surprised, and I may say, delighted, that he could hardly contain himself. I did not know for a short time, but he would be constrained from the violence of his feeling to jump up and shout. The Conference also adopted a very good address to the King. (See page 162.) We are on the eve of a new election. The excitement through the country at large exceeds anything I have ever known. There would be very little cause for doubt or fear as to the results, were it not for one of the last acts of Sir John Colborne's administration, in establishing and endowing nearly sixty Rectories. Knowing, as I do, that the public mind is strongly opposed to any measure of that sort, or any step towards legalizing a church establishment, yet I could not believe the feeling was so strong as it actually is. If the elections should turn out disastrously to the best interest of the country, the result can only be attributed to that unjust and most unpolitic act. We are willing to do all that we consistently can, but everywhere the rectory question meets us. While I am compelled to believe that a vast majority are devotedly loyal to our gracious Sovereign, yet the best and most affectionate subjects of the King would almost prefer revolution to the establishment of a dominant Church thus sought to be imposed on us. In a letter to Dr. Ryerson, from Toronto, his brother John says:-- The late elections agitated the Societies very much in some places, but they are now settling down to "quietness and assurance." I hope that the worst of the storm is over. The Governor is a talented man, but very little magisterial dignity about him. He takes good care to let every one know that _he_ esteems every day alike, travelling on Sabbaths the same as other days. Indeed he seems to have no idea of religion at all, but is purely a man of pleasure. His popularity will soon be upon the wane if he does not mend in these respects. The friends in Kingston are very anxiously looking for your return, and are becoming quite discontented and out of patience. They complained bitterly to me of your long absence, and were anxious to have me stay with them until you return. CHAPTER XIX. 1837-1839. Return to Canada.--The Chapel Property Cases. In this part of the "Story" of his life, Dr. Ryerson has only left the following sentence:--At the Conference held after my return to Canada, in June, I declined re-election as Editor of the _Christian Guardian_, having promised my Kingston brethren, from whom I had been suddenly removed in November, 1835, that I would remain with them at least one year on my return from England. After Conference, Dr. Ryerson (with Rev. E. Healy) attended as a deputation to the Black River Conference. He said:-- The Conference was presided over by Bishop Hedding, who, in strong and affecting language, expressed his feelings of respect and love for our Connexion in Canada. In reply, I reiterated the expression of our profound respect and affection for our honoured friend and father in the Gospel; by the imposition of whose hands, I, and several other brethren in Canada, have been set apart to the Holy Ministry. After my return to Kingston, brother Healy and I received from the Black River Conference a complimentary resolution in regard to our visit. In enclosing it to me, Rev. Jesse T. Peck, the Secretary [afterwards Bishop], said:--Allow me humbly, but earnestly, to beg a continuance of that friendship with you, which in its commencement has afforded me so much pleasure. In August of this year, 1837, the celebrated trial of the Waterloo Chapel case[50] took place before Mr. Justice Macaulay, at the Kingston Assizes, and a verdict was given against the Wesleyan Methodists. It was subsequently appealed to the Court of King's Bench, at Toronto. Three elaborate judgments were delivered on the case. Rev. John Ryerson was a good deal exercised as to the ill effects, upon the connexional church property, of Judge Macaulay's adverse decision. In a letter to Dr. Ryerson, he said:-- We are much troubled and perplexed, here in Toronto, about the Waterloo Chapel case. I saw the Attorney-General on the subject to-day. When Judge Macaulay's judgment is published, I hope you will carefully review the whole matter, and lay the thing before the public in such a way as to produce conviction. Everybody is inquiring whether or not you will take up the subject. An appeal was made to the King's Bench at Toronto. This Court-- Set aside the verdict of the lower Court, and ordered a new trial.... At this second trial, as also that respecting the Belleville Church property case, [November, 1837], ... the whole matter was "ventilated," and the result was that the legal decision of the highest judicial tribunal of the land confirmed the Wesleyan Methodist Church as the rightful owner of the Church property, it being the true representative and successor of the original Methodist Episcopal Church in Canada. These litigations extended over more than two years, and the friends of Zion and of peace greatly rejoiced when they were brought to a just and final settlement. (Epochs of Canadian Methodism, pages 278, 279.) In regard to these three judgments on the case, Dr. Ryerson said:-- During the latter part of this month I have devoted such time as I could spare to a lengthened review for the _Guardian_, of the elaborate judgments of Chief Justice Robinson, and Justices Macaulay and Sherwood, on the Waterloo Chapel case.[51] The opinion of the Chief Justice displays profound research, acute discrimination, and sound judgment. The opinion of Mr. Justice Macaulay indicates great labour and strict religious scrupulosity. The opinion of Mr. Justice Sherwood betrays great want of acquaintance with the discipline, usages, and general history of Methodism. To the Methodist Connexion the conflict of opinion and confusion of reasoning of these learned judges are most prejudicial and disastrous. I have therefore sought, in the "review," to set forth the true facts of this abstruse case--facts connected with the history of Methodism--facts, with the most material of which I am personally acquainted, and in the progress of which I have been called to act a conspicuous part. In regard to this "review," Rev. E. Healy wrote to Dr. Ryerson, from Brockville, and said:-- I have read your review of the opinion of the judges, and am happy to see it. What the judges will do with you, I do not know. You are considered, I believe, by some in this part of the country, as part man and part demon. This is one reason, doubtless, why I am also so bad a man, as I have said so much in your favour. Rev. Hannibal Mulkins,[52] writing from Whitby on this subject, said:-- The agitation which was anticipated by some of the preachers at the last Conference, and which has existed in some degree has happily subsided, notwithstanding the most vigorous efforts have been made, and all the arts of calumny and misrepresentation, employed to harrass, to worry, and devour. I was very glad to see your "review" of the opinions of the Judges in the Chapel case. I have read it with much satisfaction. On this circuit, notwithstanding the prejudices of some individuals, it has been perused with general delight, and to our friends in particular it has been highly satisfactory. Dr. Ryerson, in a letter from New York, dated November, 1837, says:-- I have just returned from an extended tour of about 500 miles in the Middle and Southern States, in order to obtain information and evidence relative to the organization of the Methodist Church in America, the character of its Episcopacy, and the powers of the General Conference--points which involve the issue of our chapel property case. From the mass of testimony and information I have been able to collect, by seeing every preacher in this continent who was in the work in 1784, relative to the character of Methodist Episcopacy, and the powers of the General Conference, I feel no doubt as to the result.[53] Rev. Joseph Stinson, in making his report on the same subject, said:-- I spent a whole day with Bishop Hedding, and had much conversation with him about our affairs generally. He told me that the American Methodist Church had never regarded Episcopacy as a Divine ordinance--nor as an essential doctrine of the Church--but as an expedient form of ecclesiastical government, which could be modified by the General Conference, or even dispensed with without violating the great principles of Methodism. The Bishop is of the opinion, however, that if our Courts decide against us, we shall have to return to Episcopacy, and that the first Bishop should be ordained by the Bishops of the American Church. Dr. Ryerson, in the same November letter, says:-- I have also accompanied Mr. Stinson to render him what assistance I could, in examining Manual Labour Schools, with a view to establishing one for the benefit of our Indian youth--an object of the very greatest importance, both to the religious and civil interests of our aboriginal fellow countrymen. Also to get from the New York Missionary Board a sum of money for the Indian work which was expected from them before our Union with the English Conference. In a letter to Dr. Alder, written from New York in the same month, Dr. Ryerson said:-- The concern of our preachers and friends on the Chapel case is deep and truly affecting. As I took so responsible a part in the Union, I cannot describe my feelings on this question. At the request of our brethren I have undertaken to do what I could to secure our Church property from the party claiming it. I have travelled nearly 500 miles this week for that purpose. But it is cheering amidst all our difficulties, and the commotions of the political elements, that our preachers, I believe, without exception, are of one heart--that our societies are in peace--that the work of our blessed Lord is reviving in many of the circuits, although the cause in Kingston suffers, and my dear brethren there complain, in consequence of my connexional engagements and absence from them. FOOTNOTES: [50] Between the Episcopal and Wesleyan Methodists for the possession of the Church property. Waterloo was four miles north of Kingston. [51] The Review is inserted in the _Guardian_, vol. viii., pages 169-178. The Belleville case was published in pamphlet form. [52] This gentleman entered the Wesleyan ministry in 1835, but joined the Church of England in 1840. He was for many years Chaplain to the Penitentiary, at Kingston, and always retained a warm regard for Dr. Ryerson. He die