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.]
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. FrancisHall, of the New YorkSpectator, 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.]
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. FrancisHall, of the New YorkSpectator, 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.]
"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.]
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.]
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.]
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 page78.[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.
[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.
[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 page78.
[11]See page78.
[12]Cheehock, "A bird on the wing," referring to my going about constantly among them.
[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.
[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.
[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.
[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.
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 meetingwith 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.
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 meetingwith 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!
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 isas 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.
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 asmembers 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 areply, 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."
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.
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]
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 theUpper 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.)
[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.
[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.
[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.
[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 theUpper 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.
[19]"Letters from the Reverend Egerton Ryerson to the Honourable and Reverend Dr. Strachan. Published originally in theUpper 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.)
[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.)
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 thisaffair, 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 conventionin 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 toRev. 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 whoeversuperintends 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:—Thechanges 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 YorkCommercial Advertiserand theSpectator, 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.