Respecting your leaving the country, I would say, that if your brethren judge it best, you will receive a cordial welcome among us; as I am sure you would from me. In the meantime, you would do well to consult Bishop Hedding, who presides among us this year. I thank you for the expressions of affection. Whatever of good you may have received from my poor labours, let G.o.d have the praise and glory. I never undertook any duties with more appalling feelings than I did the present ones; and yet I have been wonderfully blessed and favoured by providential indications. When I was called to the Presidency of the Wesleyan University, I dared not say no; but I accepted it with a trembling sense of my responsibilities, and thus far I have been greatly blessed and comforted. I shall be glad to see you, and remember that I have a prophet's room, and a bed and a table for you.

From Rev. Dr. D. M. Reese, a noted member of the New York Conference, Dr. Ryerson received the following letter:--

I am at a loss to say what is the opinion of our great men here, touching your Canadian conflict with the British Conference; though all our sympathies are with you. All concur that you have the victory in your pamphlet war. I have not heard a different opinion from any one who has read them. I suppose you may have learned how cavalierly Rev. R. Newton treated Rev. Mr. Gurley, though introduced to him by letters from those to whom Mr. N. was largely indebted here. He refused to introduce him to Dr. Bunting, etc., although this favour was solicited. He neither invited Mr. G. to see him again, nor even called on him. This British reciprocity of American politeness is humiliating, and resembles the treatment you and your brother received at his hands, as well as that of other great men in the Wesleyan Conference towards you.

At the Special Conference of October, Dr. Ryerson was appointed Corresponding Secretary of the Wesleyan Missionary Society of Upper Canada. On the 10th November he issued a statement and appeal on behalf of the Society. In it he indicates definitely the secret causes which led to the disruption of the Union. He said:--

Zealous attempts have been made to lead astray sincere friends of Methodism and religion by the pretense that party politics is the [difficulty]. Never was a pretext more unfounded.... It will be seen by the proceedings of our Conference-- ... and is even admitted in the report of the ... English Conference--that no political party question should, on any account, be suffered amongst us, ... or in our official organ, and that we did not even desire the continued discussion of the clergy reserve question.... But with even silent neutrality on all questions of civil polity ..., the authorities of the English Conference were not satisfied; they insisted that we should "admit and maintain, even in this Province, the principle of Church and State Union"--a question which has been the most exciting and baneful topic of party feeling and party organization of any question which has ever been discussed in Upper Canada. They also insisted that we should concede to the Conference in England the right of an "efficient direction over the public proceedings" of the Connexion in this province.... These are the real grounds of the difference between the two bodies.

In a letter on this subject, written by Dr. Ryerson, 13th November, he said:--

Herewith is a copy of a letter which I addressed to the late Rev.

Richard Watson in 1831 [see _Guardian_ of November 18th, 1840], deprecating the interference of the London Committee with our work in this province, and explaining our views and operations as a body.... In going one day into the Wesleyan Mission House, when in England in 1833, I found one of the clerks copying that letter into the official books of the Committee. That letter is of some importance on several accounts. It will show that we were just as moderate, and as reasonable, and as const.i.tutional in our views as a body in 1831, as we have been from that time to this, and that the representations to the contrary are the fabulous creations of party feelings.... [It will also show] that [the London Committee]

fully understood our views on the question of a church establishment in Upper Canada, respecting which they have not even pretended that we ever made the slightest compromise; and that we as a body were in a prosperous condition before the Union.

It was not, therefore, without full knowledge of Dr. Ryerson's views on this subject, and of the state of the Methodist body in Upper Canada, that the British Conference in 1833, and again in 1840, sought to interfere with the work in this province and divide the Societies. By Dr. Ryerson's mission to England this evil was averted by a union in 1833, which proved to be but a hollow truce, as the events of 1840 demonstrated.

That the evil genius of Rev. Robert Alder exercised a baneful influence upon both Conferences, is abundantly evident from his own subsequent conduct and other events. And that this was the case is more clearly manifest from the fact that when he ceased to exert any influence in the Connexion, and when Dr. Ryerson and the Canadian Representatives were able to lay the whole case before the British Conference in 1847, that body, led by Dr. Bunting himself, entirely endorsed the consistent action of the Canada Conference in all of this painful and protracted business. He said: "The Canadian brethren are right, and we are wrong."

(See a subsequent Chapter on the subject.)

Looking at the facts of the case in the light of to-day, can any one wonder at the pertinacity and zeal with which Dr. Ryerson resisted the unnatural and unwise system of foreign dictation sought to be imposed upon the Canadian Connexion. This he did at a great sacrifice of personal feeling, and of personal friendship, as well as of personal comfort and popularity. He maintained, as he had stipulated in the articles of Union, that "the rights and privileges of the Canadian preachers and Societies should be preserved inviolate." He knew that a Church in a free country like Canada, characterized as it was by Methodistic zeal and vigour, and yet tempered by the moderation of Canadian inst.i.tutions and manners, possessed within itself a spirit of independence and of growth and progress which would never brook the official control of a Committee thousands of miles away. To be subject to even the generous control of such a Committee, possessed of no practical experience in Canadian matters, would, he knew, doom the Church to a dwarfed, and unnatural, and a miserable existence. Events had already proved to Dr. Ryerson (while the Union during 1839-1840 was in a moribund state) that the Church, controlled by a dominant section of the British Conference, would be a prey to internal feuds and jealousies. In the conflicts that would then ensue spiritual life would die out, missionary zeal would be fitful in its efforts, and every Church interest would partake largely of a sectional and partizan character, destructive alike to the symmetry, growth and harmony of development of a living Church, endowed with rich spiritual life and free and vigorous in its independent action.

To a person of the statesman-like qualities of mind which Dr. Ryerson possessed in so high a degree, these things must have been ever present.

They gave evident decision to his thoughts and vigour to his pen. He was no novice in public or ecclesiastical affairs. He had been trained for fifteen years in a school of resistance, almost single-handed, to ecclesiastical domination, and had detected and exposed intrigues,--one of which was of parties in this conflict, which was entirely derogatory to the dignity and independence of Methodism in Canada. (See pages 238-241.)

His knowledge of public affairs and of party leaders gave him abundant insight into the motives and tactics of men bent upon accomplishing pet schemes and favourite projects. And all of this knowledge had so ripened his experience that it rendered him the invaluable and trusted leader in Canadian Methodism, which in those days made his name a household word in the Methodist homes of Upper Canada. This trust and confidence he never betrayed. His unswerving fidelity to his Church and people cost him dearly--the loss of many friends, and the reproaches of many enemies. But he survived it all, and was enabled, under Providence, to mould the inst.i.tutions of Canadian Methodism and even of his native country. He has left on some of them the impress of his mind and genius, which it is the pride of Canadians to recognize and acknowledge to this day.

FOOTNOTES:

[111] The more important parts of the painful proceedings at this Conference are given in "Epochs of Canadian Methodism," pages 341-358.

The result of this formidable attack on Dr. Ryerson by the English Missionary party before the Canada Conference, is thus stated by Rev.

Dr. Carroll: "When the Rev. Matthew Richey's motion of condemnation on the Rev. Egerton Ryerson for his interference in the matter [of the Government grant of 900 to Wesleyan missions] was put to the Conference, there were only eight in its favour, several of whom, after obtaining further light, wished to change their votes; and fifty-nine against it. Three were excused from voting."--_Case, etc._, vol. iv., page 298, note.

CHAPTER x.x.xV.

1840-1841.

Last Pastoral Charge.--Lord Sydenham's Death.

The following paragraphs, prepared by Dr. Ryerson, refer to this period of his history:--

In the autumn of 1840, on returning from England, when the English Wesleyan Committee and Conference seceded from the Union with the Canadian Conference, I was appointed to Adelaide Street station in Toronto, which had been filled for two years by the Rev. Dr. Richey--an eloquent and popular preacher. The separation between the two Conferences had taken place the week before I a.s.sumed the charge of Adelaide Street station. Dr. Richey had carried off the greater part of both the private and official members of the Church, and I was left with but a skeleton of each. When I ascended the pulpit for the first time, the pews in the body of the church, which had been occupied by those who had seceded, were empty, and there were but scattered hearers, here and there, in the other pews and in the gallery. By faith and prayer I had prepared myself for the crucial test, and conducted the services without apparent depression or embarra.s.sment. I made no pretensions, and had never made any, to pulpit eloquence--the motto of my ministry being to make things plain and strong by previous thought and prayer, and without verbal preparation. I often went from lying on my back in my study, in an agony of distress and prayer, to the pulpit, where a divine anointing seemed to rest upon me, such as I had never before experienced. There were frequent prayer-meetings in my own study, at six o'clock in the morning. The result was, by the Divine blessing, that the church was filled with hearers, and the membership was more than doubled.

At the first Annual Missionary Meeting in the Church after the division, the President of the Executive Council presided; several members of the Government were on the platform, and the collections and subscriptions were more than double those of any previous year. The pretext for this separation of the English Wesleyan Committee and Conference from the Canadian Conference, was professed loyalty in Church and State; but both the Imperial and Canadian Government of that day approved the position of the Canadian Conference, withdrew and suspended the grant previously made to the London Wesleyan Missionary Committee during the seven years of its hostility to the Canadian Conference, and only consented to its restoration for the joint interests of the two Conferences, and on recommendation of the Representatives of the Canadian Conference, after the reconciliation and reunion of the two Conferences, in 1847.

[Ill.u.s.tration: Old Newgate Street (afterwards Adelaide St.) Wesleyan Church, 1832-1872.]

In October, 1840, Dr. Ryerson addressed a letter of congratulation to Lord Sydenham, on his elevation to the peerage. He again referred to the publication of the _Monthly Review_, proposed by His Excellency. In regard to the latter he said:--

The publication of a monthly periodical such as I suggested to your Excellency last spring, appears to me now, as it did then, to be of great importance, in order to mould the thinkings of public men and the views of the country in harmony with the principles of the new Const.i.tution and the policy of Your Excellency's administration, and to secure a rational and permanent appreciation of its objects, and merits; and it would have afforded me sincere satisfaction to have given a proper tone and character to a publication of that kind. But what I have written publicly in reference to the principles and measures of Your Excellency's Government has already been productive of serious consequences both to myself and the Body with which I am connected.

In the discharge of my ecclesiastical duties, I have to devote several hours of four days in each week to visiting the sick, poor, and other members of my pastoral charge, and am preparing a series of discourses on the Patriarchal History, and the Evidences of Christianity, arising from the discoveries of modern science, and the testimony of recent travellers, besides the correspondence and engagements which devolve upon me in the office I hold in the Methodist Church. Under such circ.u.mstances the a.s.sumption by me of the management of such a periodical is impracticable. I could not do justice to it, nor to my other appropriate duties. I might, in the course of my miscellaneous reading, select pa.s.sages from established authors, which would be suitable for a miscellany at the end of each number, to ill.u.s.trate and confirm the principles discussed in the preceding pages of it. I might now and then contribute a general article on the Intellectual and Moral Elements of Canadian Society; or, on the Evils of Party Spirit; or, on the Necessity of General Unity in order to General Prosperity, etc., etc.; but even in these respects I fear I could not render much efficient aid, from the exhaustion of my physical strength in other labours, and for want of the requisite time for study, in order to write instructively and effectively on general subjects.

In the same letter, Dr. Ryerson thus referred to his determination to take no further part in the discussion of public affairs, owing to the hostility which his support of Lord Sydenham's policy had excited in various quarters[112]:--

In retiring from taking any public part in the civil affairs of this country, I beg to express my grateful sense of the frankness, kindness, and condescension which I have experienced from Your Excellency. You are the first Governor of Canada who has taken the pains to investigate the character and affairs of the Wesleyan Methodist Church for himself, and not judge and act from hearsay; the first Governor to ascertain my sentiments, feelings, and wishes from my own lips, and not from the representations of others. As a body, considering our labours and numbers, we have certainly been treated unjustly and hardly by the Local Government. Every effort was used here to deprive us of the Royal liberality, and Lord Glenelg's recommendations in regard to the Upper Canada Academy. I think Lord John Russell himself was prepossessed against me by the representations of Rev. Mr. Alder, and probably of Sir George Arthur and others. But by your condescension and courtesy I have been prompted and emboldened to express myself to Your Excellency on all questions of civil government and the affairs of this country, more fully than I have to any man living. My private opinions and public writings have been simultaneously before Your Excellency, together with all the circ.u.mstances under which I have expressed the one and published the other. I feel confident, therefore, that however I may be misrepresented by some, or misunderstood by others, I shall have justice in the estimate and opinions of Your Excellency--that I have been anything but theoretical or obstinate--that I have shrunk from no responsibility in the time of need and difficulty--and that my opinions, whether superficial or well-considered, are such as any common-sense, practical man, whose connection, a.s.sociations, and feeling are involved in the happiness and well-being of the middle cla.s.ses, might be expected to entertain.

It is not my intention or wish to obtrude my opinions upon your attention, except in so far as may be necessary to acquaint Your Excellency with the interests and wishes of the body whom I have been appointed to represent. In regard to the many other important questions embraced in the great objects of your Government, I shall abstain from any officious interference; although all that may be in my mind or heart on any subject shall be at the service of Your Excellency when desired.

From what I have witnessed and experienced, I have no doubt that every possible effort will made to prejudice me in Your Excellency's mind, and induce Your Excellency to treat the Methodist body in this province as preceding Governors have done. But I implore Your Excellency to try another course of proceeding, whether as any experiment, or as an act of justice. I am persuaded that Your Excellency has found no portion of the people of this Province more reasonable in their requests, or more easily conciliated to your views and wishes than the Representatives, members and friends of the Wesleyan Methodist Church in Canada; and, I doubt not, Your Excellency will find them cultivating and exhibiting the same spirit during the entire period (and may it be a long one!) of your administration of the Government of Canada.

On the 8th of the same month, Dr. Ryerson felt himself constrained to address a note to Lord Sydenham in regard to the policy of Lord John Russell's Clergy Reserve Bill, so far as it might affect the question of public education, in which he was deeply interested. He said that he conceived the Bill to be most unjust in its provisions, as he had stated to His Lordship (while it was under consideration of Parliament). He added: Should the partial and exclusive provisions of the measure pervade the views and administration of Government in Canada, in regard to a general system of education, etc., I should utterly despair of ever witnessing social happiness, general educational culture, or unity in this country. But I have no doubt the exclusive powers with which the Bill invests the Governor, will be exerted to counteract the inequality of its other provisions, and that Your Excellency's whole system of public policy will be based upon the principles of "equal justice to all cla.s.ses of Her Majesty's Canadian subjects." Under these circ.u.mstances, I have suggested to the conductor of the _Christian Guardian_ (from the editorship of which I retired last June) not to make any remarks on the Bill which may tend to create dissatisfaction; nor do I intend, for the same reasons, to publish the letter which my brother and I addressed to Lord John Russell on the subject. His Lordship said, indeed, that the Bill was not what he wished, nor could he say it was just; but he had clearly ascertained that a more liberal one could not be got through the House of Lords, and he thought that that Bill was better than none.

The Hon. Isaac Buchanan, in a letter to the Editor, dated April 1882,--speaking of these times and events--said:--

I was one of Dr. Ryerson's oldest friends and cooperators that have survived him. I was first in Toronto (then York) in 1830. Although not then 20 years of age, I came out to Montreal as a partner in a mercantile firm; and in the fall of 1831 I came up to York to establish a branch House. From that time I have known Dr. Ryerson, and then formed that high opinion of both his abilities and his character which went on increasing more and more; so that for the last forty years of his life I have regarded him as Canada's greatest son. Of late years I seldom met him, but when I did, it was an inexpressible pleasure to me, as an interchange of the most unbounded mutual confidences took place between us in our views and objects. He knew my view of religion,--that as with Spiritual Religion (which is nothing to the mind unless it is everything), so with the Religion of Humanity (my name for the removal of all impediments out of the way of the employment, and of the enjoyment of living of our own people)--it will not take a second place, but must be the first question in the politics of every country--otherwise its Government is a mere political machine. He knew my belief that the Church Question being in the way of this people's question, it took the first place among the causes of all the industrial evils in England and Ireland. With me, therefore, it was a _sine qua non_ to get quit of our dominant Church nuisance in Canada, viewing it as a thing in the way of the prosperity of the people, and therefore as a thing insidiously undermining their loyalty. I am sure that his views were not far removed from mine in this matter, and yet not a particle of enmity to the Church ever affected me, and, I believe, the same thing was true of Dr.

Ryerson. But I felt the insufferable evil of the position it had in this country, not only as usurping the first place in politics, which the Labour Question should occupy, but as rendering the connection with England odious and short-lived. Being one of those sent for by the Governor-General (Mr. Poulett Thompson) on the clergy reserve question, I told His Excellency plainly that although my countrymen, the Scotch, did not hesitate to dissent, as a matter of conscience, they would not be loyal to a government that made them dissenters by Act of Parliament.

Five years previous to this, or in 1835, I had, as an extra of the _Albion_ newspaper, published by Mr. Cull, about the time York became Toronto, proposed a plan of settlement for the clergy reserves, fitted to solve the difficulties connected with them, whether Industrial, Educational, or Political. My proposal was that an educational tax should be levied, the payments by each church or sect being shewn in separate columns, and each sect receiving from the clergy reserve fund, in the proportion of its payments for education.

This first attempt of mine to get an endowment for education failed, as there was then no system of Responsible Government. But five years afterwards (in 1840) when my election for Toronto had decided the question of Responsible Government, and before the first Parliament met, I spoke to Lord Sydenham, the Governor-General, on the subject. He felt under considerable obligation to me for standing in the breach when Hon. Robert Baldwin found he could not succeed in carrying Toronto. I told him that I felt sure that if we were allowed to throw the accounts of the Province into regular books, we would show a surplus over expenditure. His Excellency agreed to my proposal, and I stipulated that, if we showed a surplus, half would be given as an endowment for an educational system. Happily we found that Upper Canada had a surplus revenue of about $100,000 a year--half of which the Parliament of 1841 set aside for education as agreed--the law stipulating that every District Council getting a share of it would locally tax for as much more, and this const.i.tuted the financial basis of our educational system. Thus I have given you a glimpse of the time when Dr. Ryerson and I were active cooperators.

Dr. Ryerson has left no farther record of his two years' ministry in Newgate (Adelaide) Street circuit, Toronto, than that recorded on page 282. Some incidents of it will be found in the letter of the Rev.

Jonathan Scott, editor of the _Guardian_, on page 294. Rev. I. B.

Howard, Dr. Ryerson's a.s.sistant at the time, has also furnished me with some personal reminiscences of his intercourse with him during the latter year of Dr. Ryerson's pastoral life. He says:--

When I was Dr. Ryerson's a.s.sistant in Toronto, upwards of forty years ago (in 1841-2), he was studying Hebrew with a private tutor.

As I had previously taken lessons in that language he kindly invited me to unite with him (at his expense) in this study. This I did three times a week at his house. On those days I always dined with him; and as it was his custom to spend the hour before dinner in devotional reading and prayer, I had the great privilege of spending this hour with him in his study--and I shall never forget the sincere, heart-searching, and devout manner in which he conducted these hallowed exercises, nor the great spiritual instruction and benefit I received from them. His humble confessions, earnest pleadings, and fervent spirit deeply impressed my youthful heart with the fact that he was indeed a man of G.o.d.

During that year (one of the few of his regular pastorate) I had also the privilege of frequently hearing him preach, especially during eight weeks of special and very successful revival services, which we held in old Adelaide (then nearly new and known as "Newgate") Street Church. I have frequently heard him preach since that time, mostly on special occasions, and always with pleasure and profit; but never since he left the pastoral work have I heard from him such earnest, powerful and overwhelming appeals to the minds, and hearts, and consciences of men, as when, with the responsibilities and sympathies of a pastor's heart, he delighted, and moved, and melted the large and admiring audiences which attended his ministry. I have always believed, that, had he continued in his pastoral work, he would have been not only an able and popular, but also in an eminent degree a successful soul-saving preacher.

During the year I was with him in Toronto, Dr. Ryerson frequently heard me preach; and as it was only the second year of my ministry his presence in the congregation was at first a great terror to me; but the kind words of encouragement, as well as the wise and fatherly counsels which he frequently gave me soon allayed my fears, and led me to regard it rather as a privilege than a cross to have him for a hearer.[113] Would that every young preacher had such a kind and sympathizing superintendent!

Hon. William Macdougall also bears testimony to the kindness which he experienced from Dr. Ryerson at this period. He says:

About the year 1840, I was living in the township of Vaughan, and like other boys of the same cla.s.s and age, devoting my winters to school, and my summers to the healthful exercise of the farm. My father was a good farmer, pretty well-to-do, and I, being the eldest son, was second in command. He had purchased two or three uncleared lots in the same township, one of which was designed for me. I was fond of books, and possessed some good ones, besides I had made diligent use of a circulating library in the neighbourhood. We took in a political newspaper, an agricultural monthly, and the _Christian Guardian_. At this point of my career I met Dr. Ryerson. He came into our neighbourhood to attend a missionary meeting, and stopped at my father's house. I was asked to go with him to his next appointment. We were thus alone together for some hours. On the way we chatted about temperance, history, politics, education, etc. The rebellion of 1837, and the political questions that grew out of it still agitated the public mind. He spoke of Mackenzie and Rolph; of Baldwin and Bidwell; of Sir Francis Head and the Family Compact. I discovered that he admired Bidwell, but disliked Mackenzie. He took much pains to explain to me some points in reference to the clergy reserve and rectory questions, and seeing that I was an appreciative listener, he asked me if I would like to be a politician. I said I would, if I thought I could overturn the Family Compact, secure the clergy reserves for education, and drive the Hudson Bay Company out of the North-West.

He looked at me for a moment with an amused expression. The last plank of my platform seemed to arouse his curiosity. The Hudson Bay Company and its affairs had not then attracted much notice. He asked me why I desired to drive out the Hudson Bay Company. I replied that I had read a lecture by Hon. R. B. Sullivan, on immigration and the movement of population westward, in which he described the Great Valley of the Saskatchewan in colours so glowing, that I wondered why we did not all go there, but on further enquiry I found that a small body of London Fur-traders claimed the whole country as a preserve for musk-rats and foxes, under an old charter from a King who, at the time, did not own a foot of it; that I thought the fur-traders ought to be compelled to give up the good land, _vi et armis_, if need be. He said, "My young friend, your ambition is great; I am afraid you have not considered the difficulties to be overcome." I felt slightly sat upon; but I warmed with my subject, and as I had already made temperance speeches to admiring audiences in the "back concessions," I was not easily disconcerted. He then made the remark which forty years afterwards I recalled to his recollection.

"Before you undertake such enterprises you must study law; it is a n.o.ble profession, and in this country is the only sure road to success in politics. If I had not felt it my duty to preach the Gospel, I would have studied law myself." I remarked that I had read articles in the _Christian Guardian_, attributed to him, which I had heard people say exhibited a great deal of legal knowledge.

He seemed pleased by the compliment, but did not acknowledge the paternity of the articles. After some further conversation as to my studies, etc., he recommended me to begin at once to read Latin, and promised to speak to my father and advise him to let me study law. He kept his promise; my father rather reluctantly consented, telling me that if I left home I would lose the farm. You know the rest.

May I not venture the remark, that if a promising agriculturist was spoiled by that interview, Dr. Ryerson was the spoiler? and, if Canada has derived any benefit from my humble labours as journalist, legislator, executive councillor, etc., he is ent.i.tled to a share of the credit, for, as I loved--and still recall with envious regret--the unsophisticated pleasures and contentment of a farmer's life, I would, probably, have pursued the even tenor of my bucolic way but for his advice and kind-hearted mediation.

In the political controversies that agitated the country from 1850 to 1862, we sometimes crossed swords. In 1865, it became my duty, as a member of Government, to carry through Parliament an important measure relating to Grammar Schools. Much to his surprise, I successfully resisted all attempts at mutilation, for which he warmly expressed his acknowledgements. During the serious, and sometimes acrimonious discussions which preceded and followed the Act of Confederation, I enjoyed the benefit of his approving sympathy and wise counsel. Others with better warrant may speak of his great power and achievements as a Christian Minister; but you will permit me to say that I knew him as a generous friend and patron of Canadian youth; as a sagacious and resolute man of affairs; as a staunch defender of the British const.i.tutional system of government; and as a patriotic, true-hearted son of Canada--_Si monumentum requiris--circ.u.mspice!_

Dr. Ryerson's pastoral charge of the Toronto City Circuit in 1840-41, and other ministerial duties, engrossed all of his time to the exclusion of other matters. It seemed to have been a positive relief to him to engage in these more congenial pursuits. He rarely used his pen, except on very pressing occasions. He was nevertheless a close observer of pa.s.sing events, but took no active part in them.