FOOTNOTES:

[24] The following is a copy of the doc.u.ment 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 a.s.sistance 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," ill.u.s.trates 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 embarra.s.sing 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 a.s.sailed 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, ent.i.tled: "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, pet.i.tion His Majesty's Government for protection and support to our Church, and claimed, by what we believe to be our const.i.tutional rights, a partic.i.p.ation 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 pa.s.sion, 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 pet.i.tions 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 circ.u.mstances. 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 circ.u.mstance 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 G.o.d's providence hath made you free, and in this abound more and more." I also a.s.sured 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 300 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 G.o.d 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 G.o.d, 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 inst.i.tutions 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 princ.i.p.ally 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 embarra.s.sment. 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 circ.u.mstance 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.