In my address to the Wesleyan Conference here I stated that we stood in precisely the same relation to our brethren of the Methodist Conference in the United States as we do to our brethren of the Wesleyan Conference in England—independent of either—agreeing in faith, in religious discipline, in name and doctrine, and the unity of spirit,—but differing in some ecclesiastical arrangements, rendered necessary from local circumstances. I also expressed my firm conviction that the situation in which we stand is decidedly the best calculated to spread Methodism and vital religion in Canada. This statement did not, I think, give so much satisfaction to the Conference as the others, for what Pope said of Churchmen:"Is he a Churchman? then he's fond of power,"may also be literally applied to Wesleyan ministers, and, I may add, to Englishmen generally. I have reason to know that they would gladly govern us. I was, therefore, very pointed and explicit on this subject. I rejoice that our country lies beyond the Atlantic, and is surrounded by an atmosphere of freedom. A few months' residence in this country would lead you to value this circumstance in a degree that you can scarcely conceive of; and you would, with unknown energy, address this exhortation to the Methodists and to the people of Canada: "Stand fast, therefore, in the liberty wherewith God's providence hath made you free, and in this aboundmore and more." I also assured them of our respect and love for them as our fathers and elder brethren, and mentioned my reasons for giving this information to prevent future collision and misunderstanding.The Conference or Missionary Society have, however, not given up their intention of establishing an Indian Mission in Upper Canada, but, in consequence of my remonstrances, have delayed it. Brother James Richardson's letter to the Missionary Committee, which I submitted, and was told by Rev. Dr. Townley, one of the Secretaries, that they would by no means withdraw their missionary at Kingston, as it was still their intention to establish a mission to the Indians in Upper Canada, and this station would be very necessary to them. I see that they are a little vexed that emigrants from their Societies should augment our membership.The whole morning service of the Church of England is now read in most of the Wesleyan Chapels, and with as much formality as in the Church. Many of the members, when they become wealthy and rise in the world, join the Church, and their wealth and influence are lost to the Society. Organs are also introduced into many of their Chapels.
In my address to the Wesleyan Conference here I stated that we stood in precisely the same relation to our brethren of the Methodist Conference in the United States as we do to our brethren of the Wesleyan Conference in England—independent of either—agreeing in faith, in religious discipline, in name and doctrine, and the unity of spirit,—but differing in some ecclesiastical arrangements, rendered necessary from local circumstances. I also expressed my firm conviction that the situation in which we stand is decidedly the best calculated to spread Methodism and vital religion in Canada. This statement did not, I think, give so much satisfaction to the Conference as the others, for what Pope said of Churchmen:
"Is he a Churchman? then he's fond of power,"
"Is he a Churchman? then he's fond of power,"
may also be literally applied to Wesleyan ministers, and, I may add, to Englishmen generally. I have reason to know that they would gladly govern us. I was, therefore, very pointed and explicit on this subject. I rejoice that our country lies beyond the Atlantic, and is surrounded by an atmosphere of freedom. A few months' residence in this country would lead you to value this circumstance in a degree that you can scarcely conceive of; and you would, with unknown energy, address this exhortation to the Methodists and to the people of Canada: "Stand fast, therefore, in the liberty wherewith God's providence hath made you free, and in this aboundmore and more." I also assured them of our respect and love for them as our fathers and elder brethren, and mentioned my reasons for giving this information to prevent future collision and misunderstanding.
The Conference or Missionary Society have, however, not given up their intention of establishing an Indian Mission in Upper Canada, but, in consequence of my remonstrances, have delayed it. Brother James Richardson's letter to the Missionary Committee, which I submitted, and was told by Rev. Dr. Townley, one of the Secretaries, that they would by no means withdraw their missionary at Kingston, as it was still their intention to establish a mission to the Indians in Upper Canada, and this station would be very necessary to them. I see that they are a little vexed that emigrants from their Societies should augment our membership.
The whole morning service of the Church of England is now read in most of the Wesleyan Chapels, and with as much formality as in the Church. Many of the members, when they become wealthy and rise in the world, join the Church, and their wealth and influence are lost to the Society. Organs are also introduced into many of their Chapels.
In a letter dated London, Feb. 6th, 1832, Rev. Geo. Ryerson writes again to Dr. Ryerson, and says that he and Peter Jones:
By request, met the Rev. Richard Watson, and some others of the Missionary Committee. They wished to consult us respecting the resolutions forwarded to them from your Missionary Committee. They profess that they will not occupy any station where there is a mission, as Grand River, Penetanguishene, etc., except St. Clair. But they declare that as it regards the white population, the agreement with the American Conference ceased when we became a separate connexion. I opposed their views, as I have invariably done, in very strong and plain terms, and explained to them the character and object of the persons who were alluring them to commence this schism. They proposed that we should give up the missions to them. I told them we could no more do so, than they give up theirs. They finally acquiesced, and voted the £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.
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 God are spreading apace—the cholera is more deadly in London, and it has now broken out in Ireland, and in the centre of Paris, where it is said to be very destructive. You need no other evidence of its being a work of God, than to be informed that it is made the public mock of the infidel population of this city; a state of feeling and conduct in regard to this pestilence that never, perhaps, was witnessed from any country, and that would make a heathen or Mahommedan ashamed. I have seen gangs of men traversing the streetsand singing songs in ridicule of the cholera, and have seen caricatures of it in the windows.
I have been detained so long on expenses, and continually advancing money for the Central Committee at York, that I hope it will be repaid to Peter Jones. I was a long time attending to the business of my mission to bring it to the only practicable arrangement, that is, having it submitted to the Legislature of Upper Canada, with such recommendations and instructions as would give satisfaction to the country by consulting the wishes and interests of all parties. I have never before in my life been shut up to walk in all things by simple faith more than I have for some months past; yet I was never kept in greater steadfastness and peace of mind, nor had such openings of the Spirit and life of Jesus in my soul. The judgments of God are spreading apace—the cholera is more deadly in London, and it has now broken out in Ireland, and in the centre of Paris, where it is said to be very destructive. You need no other evidence of its being a work of God, than to be informed that it is made the public mock of the infidel population of this city; a state of feeling and conduct in regard to this pestilence that never, perhaps, was witnessed from any country, and that would make a heathen or Mahommedan ashamed. I have seen gangs of men traversing the streetsand 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 theChristian Guardian, having been its first editor for nearly three years. In that valedictory Dr. Ryerson said (p.116):—
I first appeared before the public as a writer, at the age of two and twenty years. My first feeble effort was a vindication of the Methodists, and several other Christian denominations against the uncalled-for attack made upon their principles and character. It also contained a remonstrance against the introduction into this country of an endowed political Church, as alike opposed to the statute law of the Province, political and religious expedience, public rights and liberties. I believe this was the first article of the kind ever published in Upper Canada, and, while from that time to this a powerful combination of talent, learning, indignation, and interest has been arrayed in the vain attempt to support by the weapons of reason, Scripture, and argument, a union between the Church and the world—between earth and heaven; talents, truth, reason, and justice have alike been arrayed in the defence of insulted and infringed rights, and the maintenance of a system of public, religious, and educational instruction, accordant with public rights and interests, the principles of sound policy, the economy of Providence, and the institutions and usages of the New Testament.
Dr. Ryerson also published in this number of theGuardianthe 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.
The subject of the Union appears to be less and less palatable to our friends in these parts, so much so, that I think it will not be safe for you to come to any permanent arrangements with the British Conference, even should they accede to our proposals. I am of the opinion that, except we give ourselves entirely into their hands in some way or another, no Union will take place. I tell the preachers, and they and I tell the people, that, Union or no Union, it is very important that you should go home; that you will endeavour, in every way you can, to convince the British Conference of the manifest injustice and wickedness of sending missionaries to this country.
November 21st, 1832.—The proposed union with the British Conference excited a good deal of discussion at this time in various parts of Upper Canada. Dr. Ryerson, therefore, addressed a note on the subject to Rev. Robert Alder, the English Conference representative. I make a few extracts:—
At the Hallowell Conference (1832) the question of the union was principally sustained by my brothers, and was concurred in by the vote of a large majority of the Conference.... But in some parts of the country, where Presidential visits have been made, certain local preachers have found out that the Societies ought to have been consulted; that they have been sold ("by the Ryersons,") without consent; that no Canadian will henceforth be admitted into the Conference; that our whole economy will be changed by arbitrary power, and all revivals of religion will be stopped, etc. The first of the objections is the most popular, but they have all failed to produce the intended effect, to an extent desired by the disaffected few. The object contemplated is, to produce an excitement that will prevent me going to England, and induce the Conference to retrace its steps. The merit or demerit of the measure has been mainly ascribed to me; and on its result, should I cross the Atlantic, my standing, in a great measure, depends. If our proposals should meet with a conciliatory reception, and your Committee would recommend measures, rather than require concessions, in the future proceedings of our Conference, everything can be accomplished without difficulty or embarrassment. You know that I am willing, as an individual, to adopt your whole British economy,ex animo. You also know that my brothers are of the same mind, and that a majority of the Conference will readily concur. May the Lord direct aright!
Dr. Alder's reply to Dr. Ryerson in February, 1833, was that:
You must look at the great principles and results involved in this most important affair, and not shrink from the duties imposed on you, to avoid a few present unpleasant consequences. It is not for me to prescribe rules of conduct to be observed by you, but I must say, that I am surprised that any circumstance should cause you to waver for a moment in reference to your visit to Europe. If you were to decline coming, would not the many on the other side, who are strictly watching your movements, at once say that the whole arrangements are deceptive, and merely designed to make an impression on me for a certain purpose. You know they would. Of course you will act as you please. I neither advise nor persuade, but say: Be not too soon nor too much alarmed. There are no jealousies, no evil surmisings, no ambitious designs in the matter, but a sincere desire to promote the interests of Methodism and the cause of religion in Upper Canada; and nothing will be desired from, or recommended to, you, but for this purpose.It is a noble object that we have in view. Rev. Richard Watson takes a statesmanlike view of the whole case, and will, I am persuaded, as will all concerned here, meet you with the utmost ingenuousness and liberality, and, if they be met in a similar manner, all will end well. If you can agree tothe following recommendation, I think everything else will easily be settled, viz., to constitute two or three districts, to meet annually, as District Conferences, and to hold a Triennial Conference, to be composed of all the preachers in the Provinces, under a President, to be appointed in the way mentioned in the plan of agreement proposed by your last Conference. Several of your preachers wish it; Bro. Green, the presiding Elder, is in favour of it.
You must look at the great principles and results involved in this most important affair, and not shrink from the duties imposed on you, to avoid a few present unpleasant consequences. It is not for me to prescribe rules of conduct to be observed by you, but I must say, that I am surprised that any circumstance should cause you to waver for a moment in reference to your visit to Europe. If you were to decline coming, would not the many on the other side, who are strictly watching your movements, at once say that the whole arrangements are deceptive, and merely designed to make an impression on me for a certain purpose. You know they would. Of course you will act as you please. I neither advise nor persuade, but say: Be not too soon nor too much alarmed. There are no jealousies, no evil surmisings, no ambitious designs in the matter, but a sincere desire to promote the interests of Methodism and the cause of religion in Upper Canada; and nothing will be desired from, or recommended to, you, but for this purpose.
It is a noble object that we have in view. Rev. Richard Watson takes a statesmanlike view of the whole case, and will, I am persuaded, as will all concerned here, meet you with the utmost ingenuousness and liberality, and, if they be met in a similar manner, all will end well. If you can agree tothe following recommendation, I think everything else will easily be settled, viz., to constitute two or three districts, to meet annually, as District Conferences, and to hold a Triennial Conference, to be composed of all the preachers in the Provinces, under a President, to be appointed in the way mentioned in the plan of agreement proposed by your last Conference. Several of your preachers wish it; Bro. Green, the presiding Elder, is in favour of it.
January 10th, 1833.—It being necessary to collect funds to defray Dr. Ryerson's expenses to England, his brother, William, wrote to him from Brockville at this date, giving an account of his success there as a collector. He said:—
After the holidays I commenced operations, and having besieged the doors of several of our gentry, most of whom contributed without much resistance, on most honourable terms, of course, such as paying from $3 to $6, with a great many wishes, and hearty ones too, for your success. More than two-thirds of the sum collected are given by the gentlemen of the village, most of whom expressed and appeared to feel a pleasure in giving, and who have never been known to give anything to the Methodists before on any occasion whatever. Our congregation has greatly increased, so that we now have about five hundred, some say more, in the evening. A majority of the first families in the village attend our chapel. Among many others, Mr. Jonas Jones, and several of the families in the same connection; Mr. Sherwood, the High Sheriff, and several others, most of whom have never been known to attend a Methodist meeting before. You will be surprised to hear that Mrs. James Sherwood has become my warm friend, treating me with the greatest attention and kindness; and also on various occasions speaking most kindly and respectfully of me and all our family, especially yourself.
After the holidays I commenced operations, and having besieged the doors of several of our gentry, most of whom contributed without much resistance, on most honourable terms, of course, such as paying from $3 to $6, with a great many wishes, and hearty ones too, for your success. More than two-thirds of the sum collected are given by the gentlemen of the village, most of whom expressed and appeared to feel a pleasure in giving, and who have never been known to give anything to the Methodists before on any occasion whatever. Our congregation has greatly increased, so that we now have about five hundred, some say more, in the evening. A majority of the first families in the village attend our chapel. Among many others, Mr. Jonas Jones, and several of the families in the same connection; Mr. Sherwood, the High Sheriff, and several others, most of whom have never been known to attend a Methodist meeting before. You will be surprised to hear that Mrs. James Sherwood has become my warm friend, treating me with the greatest attention and kindness; and also on various occasions speaking most kindly and respectfully of me and all our family, especially yourself.
January 31st, 1833.—Under this date, Dr. Ryerson has recorded in his diary the following tribute to his first wife:—
A year ago this morning, at half-past five o'clock, the wife of my youth fell asleep in Jesus, leaving a son and daughter (John and Lucilla Hannah), the former two years and a half old, and the latter fourteen days. Hannah Aikman (her maiden name) was the daughter of John and Hannah Aikman, and was the youngest of eleven children. Hannah was born in Barton, Gore District, on the 4th of August, 1804. Her natural disposition was most amiable, and her education was better than is usually afforded to farmer's daughters in this country. At the age of sixteen she was awakened, converted, and joined the Methodist Church, of which she remained an exemplary member until her death. I became intimately acquainted with her in 1824, when she was twenty years of age, and after taking the advice of an elder brother, who had travelled the circuit on which they lived, at the strong solicitation of my parents, and the impulse of my own inclinations, I made her proposals of marriage, which were accepted. This was before I had any intention of becoming a preacher in the Methodist Church, either travelling or local.About this time the Lord laid his afflicting hand upon me;[37]I was brought to the gate of death, and in that state became convinced by evidence as satisfactory as that of my existence, that in disregarding the dictates of my own conscience, and the important advice of many members of the Church, bothpreachers and lay, in regard to labouring in the itinerant field, I had resisted the Spirit of God; and on that sick, and in the estimation of my family, dying bed, I vowed to the Lord my God, that if He should see fit to raise me up and open the way, I would no more disobey the voice of His Providence and servants. From that hour I began visibly to recover, and, though the exercises of my mind were unknown to any but myself and the Searcher of hearts, before I had sufficiently recovered to walk two miles, I was called upon by the Presiding Elder, and several official members, and solicited to go on the Niagara Circuit, which was then partly destitute through the failure in health of one of the preachers. I could not but view this unexpected call us the voice of God, and, after a few days' deliberation and preparation, I obeyed, on the 24th of March, 1825, the day on which I was twenty-two years of age.This unanticipated change in the course of my life, while it involved the sacrifice of pecuniary interests and some very flattering offers and promises, presented my contemplated marriage in a somewhat different light; though the possibility of such a change was mentioned as a condition in my proposals and our engagement. And I will here record it to the honour of the dead that she who afterwards became my wife, wrote to me a short time after I commenced travelling, that if a union between us was in any respect opposed to my views of duty, or if I thought it would militate against my usefulness, I was perfectly exonerated by her from all obligations to such a union; that, whatever her own feelings might be, she begged that they would not influence me,—that God would give her grace to subdue them,—that she shuddered at the thought of standing in the way of my duty and usefulness.Knowing, as I did, that her fondness for me was extravagant, I could not wound the heart which was the seat of such elevated feelings, or help appreciating more highly than ever the principles of mind which could give rise to such noble sentiments, and such martyr-like disinterestedness of soul. In subsequent interviews, we mutually agreed—should Providence permit—and (at her suggestion) should neither of us change our minds, we would get married in three or four years. During this interval, I had at times agitations of mind as to the advantages of such a step, in regard to my ministerial labours, but determined to rely on the Divine promise, "Blessed is the man that sweareth to his own hurt, and changeth not." This promise has been abundantly fulfilled in me. We were married on the 10th of September, 1828. A more affectionate and prudent wife never lived. She was beloved and respected by all that knew her. I never saw her angry, nor do I recollect that an angry or unkind word ever passed between us. Her disposition was sweet, her spirit uniformly kind and cheerful, sociable, and meek. Her professions were never high, nor her joys rapturous. But in everything she was invariably faithful, and ready for every good word and work. In her confidence, peace, and conduct, as far as I could discover, without intermission, the poet's words were clearly illustrated:—"Her soul was ever bright as noon, and calm as summer evenings be."Though her piety for years excited my respect, and in many instances my admiration, it was nevertheless greatly quickened and deepened about six months before her death, during the Conference held at York. From that time I believe she enjoyed the perfect love of God. At least, as far as I can judge, the fruits of it were manifest in her whole life.Several days previous to her death, when her illness assumed a mortal aspect, and she became sensible that her earthly pilgrimage was closing, her usual unruffled confidence rose to the riches of the full assurance of understanding, faith and hope, and she expressed herself with a boldness of language, a rapture of hope, and triumph of faith that I never beforewitnessed. Passages of Scripture, and verses of hymns, expressive of the dying Christian's victories, triumphs, and hopes, were repeated by her with a joy and energetic fervency that deeply affected all present. Her deathbed conversations and dying counsels were a rich repast and a valuable lesson of instruction to many of her Christian friends. The night before she took her departure, she called me to her and consulted me about disposing of the family and all her own things, with as much coolness and judgment as if she had been in perfect health, and was about leaving home on a few days' visit to her friends. A little before midnight she requested the babe to be brought to her—kissed it—blessed it, and returned it. She then called for the little boy (John), and, embracing and kissing him, bequeathed to him also the legacy of a pious mother's dying prayer and blessing. Afterwards she embraced me, and said, "My dear Egerton, preach the Word; be instant in season and out of season, and God will take care of you, and give you the victory." She then bid an affectionate farewell individually to all. She continued in the perfect possession of her reason, triumphing in the Rock of her salvation, until the messenger arrived and her spirit took its departure with the words, "Come, Lord Jesus," lingering upon her lips. Thus lived and died one of the excellent of the earth,—a woman of good, plain sense, a guileless heart, and a sanctified spirit and life. Such is the testimony respecting her, of one who knew her best.
A year ago this morning, at half-past five o'clock, the wife of my youth fell asleep in Jesus, leaving a son and daughter (John and Lucilla Hannah), the former two years and a half old, and the latter fourteen days. Hannah Aikman (her maiden name) was the daughter of John and Hannah Aikman, and was the youngest of eleven children. Hannah was born in Barton, Gore District, on the 4th of August, 1804. Her natural disposition was most amiable, and her education was better than is usually afforded to farmer's daughters in this country. At the age of sixteen she was awakened, converted, and joined the Methodist Church, of which she remained an exemplary member until her death. I became intimately acquainted with her in 1824, when she was twenty years of age, and after taking the advice of an elder brother, who had travelled the circuit on which they lived, at the strong solicitation of my parents, and the impulse of my own inclinations, I made her proposals of marriage, which were accepted. This was before I had any intention of becoming a preacher in the Methodist Church, either travelling or local.
About this time the Lord laid his afflicting hand upon me;[37]I was brought to the gate of death, and in that state became convinced by evidence as satisfactory as that of my existence, that in disregarding the dictates of my own conscience, and the important advice of many members of the Church, bothpreachers and lay, in regard to labouring in the itinerant field, I had resisted the Spirit of God; and on that sick, and in the estimation of my family, dying bed, I vowed to the Lord my God, that if He should see fit to raise me up and open the way, I would no more disobey the voice of His Providence and servants. From that hour I began visibly to recover, and, though the exercises of my mind were unknown to any but myself and the Searcher of hearts, before I had sufficiently recovered to walk two miles, I was called upon by the Presiding Elder, and several official members, and solicited to go on the Niagara Circuit, which was then partly destitute through the failure in health of one of the preachers. I could not but view this unexpected call us the voice of God, and, after a few days' deliberation and preparation, I obeyed, on the 24th of March, 1825, the day on which I was twenty-two years of age.
This unanticipated change in the course of my life, while it involved the sacrifice of pecuniary interests and some very flattering offers and promises, presented my contemplated marriage in a somewhat different light; though the possibility of such a change was mentioned as a condition in my proposals and our engagement. And I will here record it to the honour of the dead that she who afterwards became my wife, wrote to me a short time after I commenced travelling, that if a union between us was in any respect opposed to my views of duty, or if I thought it would militate against my usefulness, I was perfectly exonerated by her from all obligations to such a union; that, whatever her own feelings might be, she begged that they would not influence me,—that God would give her grace to subdue them,—that she shuddered at the thought of standing in the way of my duty and usefulness.
Knowing, as I did, that her fondness for me was extravagant, I could not wound the heart which was the seat of such elevated feelings, or help appreciating more highly than ever the principles of mind which could give rise to such noble sentiments, and such martyr-like disinterestedness of soul. In subsequent interviews, we mutually agreed—should Providence permit—and (at her suggestion) should neither of us change our minds, we would get married in three or four years. During this interval, I had at times agitations of mind as to the advantages of such a step, in regard to my ministerial labours, but determined to rely on the Divine promise, "Blessed is the man that sweareth to his own hurt, and changeth not." This promise has been abundantly fulfilled in me. We were married on the 10th of September, 1828. A more affectionate and prudent wife never lived. She was beloved and respected by all that knew her. I never saw her angry, nor do I recollect that an angry or unkind word ever passed between us. Her disposition was sweet, her spirit uniformly kind and cheerful, sociable, and meek. Her professions were never high, nor her joys rapturous. But in everything she was invariably faithful, and ready for every good word and work. In her confidence, peace, and conduct, as far as I could discover, without intermission, the poet's words were clearly illustrated:—
"Her soul was ever bright as noon, and calm as summer evenings be."
"Her soul was ever bright as noon, and calm as summer evenings be."
Though her piety for years excited my respect, and in many instances my admiration, it was nevertheless greatly quickened and deepened about six months before her death, during the Conference held at York. From that time I believe she enjoyed the perfect love of God. At least, as far as I can judge, the fruits of it were manifest in her whole life.
Several days previous to her death, when her illness assumed a mortal aspect, and she became sensible that her earthly pilgrimage was closing, her usual unruffled confidence rose to the riches of the full assurance of understanding, faith and hope, and she expressed herself with a boldness of language, a rapture of hope, and triumph of faith that I never beforewitnessed. Passages of Scripture, and verses of hymns, expressive of the dying Christian's victories, triumphs, and hopes, were repeated by her with a joy and energetic fervency that deeply affected all present. Her deathbed conversations and dying counsels were a rich repast and a valuable lesson of instruction to many of her Christian friends. The night before she took her departure, she called me to her and consulted me about disposing of the family and all her own things, with as much coolness and judgment as if she had been in perfect health, and was about leaving home on a few days' visit to her friends. A little before midnight she requested the babe to be brought to her—kissed it—blessed it, and returned it. She then called for the little boy (John), and, embracing and kissing him, bequeathed to him also the legacy of a pious mother's dying prayer and blessing. Afterwards she embraced me, and said, "My dear Egerton, preach the Word; be instant in season and out of season, and God will take care of you, and give you the victory." She then bid an affectionate farewell individually to all. She continued in the perfect possession of her reason, triumphing in the Rock of her salvation, until the messenger arrived and her spirit took its departure with the words, "Come, Lord Jesus," lingering upon her lips. Thus lived and died one of the excellent of the earth,—a woman of good, plain sense, a guileless heart, and a sanctified spirit and life. Such is the testimony respecting her, of one who knew her best.
In his deep sorrow and affliction, at that time, Dr. Ryerson received many sympathizing letters. I give an extract of one from his brother George, dated London, Eng., 29th March, 1832. He says:—
I deeply sympathize with you in your affliction. I know how to feel for you, and you as yet know but a very small part of your trials. Years will not heal the wound. I am, even now, often quite overwhelmed when I allow myself to dwell upon the past. I need not suggest to you the commonplace topics of comfort and resignation, but I have no doubt you will see the hand of God so manifestly in it, that you will say "It was well done." I will further add that the saying of St. Paul was at no time so applicable as at the present (1 Cor. vii. 29, etc.).
I deeply sympathize with you in your affliction. I know how to feel for you, and you as yet know but a very small part of your trials. Years will not heal the wound. I am, even now, often quite overwhelmed when I allow myself to dwell upon the past. I need not suggest to you the commonplace topics of comfort and resignation, but I have no doubt you will see the hand of God so manifestly in it, that you will say "It was well done." I will further add that the saying of St. Paul was at no time so applicable as at the present (1 Cor. vii. 29, etc.).
The years 1830-1832 were noted in the history of the Methodist Church in Upper Canada for two things: 1st. The establishment of the Upper Canada Academy—the radiating centre of intellectual life in the Connexion. 2nd. The erection of the Adelaide St. Chapel, which for many years was the seat and source of Church life in the Societies. At the Conference of 1830 it was agreed to establish the Upper Canada Academy. In theGuardianof the 23rd of April, 1831, Dr. Ryerson gave an account of the new institution and made a strong appeal in its favour. On the 7th June, 1832, the foundation stone of the Academy was laid at Cobourg. On the 16th June, 1833, the new brick church on Newgate (Adelaide) St. was opened for Divine Service. In theGuardianof June 19th, Dr. Ryerson says: "For its size—being 75 by 55 feet—it is judged to be inferior to very few Methodist Chapels in America." P. 126.
FOOTNOTES:[37]See note on page 86 and page 28.
[37]See note on page 86 and page 28.
[37]See note on page 86 and page 28.
1833.
Union between the British and Canadian Conferences.
I undertook the mission to England to negotiate a Union between the British and Canadian Conferences with great reluctance. I determined in the course of the year, from various circumstances, to abandon it; but was persuaded by letters from Rev. Robert Alder, the London Missionary Secretary (one of which is given on page 110), and the advice of my brother John, to resume it.
The account of my voyage and proceedings in England are given in the following extracts from my journals:—
March 4th, 1833.—This morning at 6 a.m. I left YorkviaCobourg, Kingston, and New York, on my first important mission to England, an undertaking for which I feel myself utterly incompetent; and in prosecution of which I rely wholly on the guidance of heavenly wisdom, imploring the special blessing of the Most High.Kingston, March 11th.—I find that considerable excitement, and in some instances, strong dissatisfaction, exists on the question of Union, by misrepresentation of the proceedings and intentions of our Conference respecting it. Full explanations have in every instance restored confidence, and acquiescence. A correction of these misrepresentations, and the reply of the Wesleyan Missionary Committee to the proposals of our Conference have given universal satisfaction, and elicited a general and strong desire for the accomplishment of this all-important measure. My interviews with my brothers (William and John) have been interesting and profitable to me.Watertown, N.Y., March 12.—Came from Kingston here to-day, twenty-eight miles. This Black River country is very level, and appears to be fertile, but the people generally do not seem to be thriving.Utica, March 13th.—This is a flourishing town of about 10,000 inhabitants, beautifully situated on the south side of the Mohawk river. I travelled through a settlement and village called Renson, consisting principally of Welsh, where the Welsh language is universally spoken; there is aWhitefieldMethodist chapel, but I was told they retained more of the name, than of the genuine spirit of their founder. "Because of swearing the land mourneth."Hartford, March 16th.—The southern part of Massachusetts and the northern part of this State, are mountainous and rocky and barren. The inhabitants are supported by manufactures, grazing and dairies. They appear to be rather poor but intelligent. In my conversation to-day with a professed infidel I felt sensibly the importance of being skilled in wielding any weapon with which theology, history, science, so abundantly furnishes the believer in the Christian revelation; and never before did I see and feelthe lofty superiority of the foundation on which natural and revealed truth is established, over the cob-web and ill-shaped edifice of infidelity.Hartford, March 17th.—I have attended service three times to-day, and preached twice. Religion seems to be at a low ebb. Yet I have not heard religion spoken of, or any body of religious people referred to, in any other way than that of respect.New York, March 20th.—I am now about to embark for England, the reason of my long journey from Canada to New York is the slow travel by stage, before any railroads, and the Hudson river not navigable so early.
March 4th, 1833.—This morning at 6 a.m. I left YorkviaCobourg, Kingston, and New York, on my first important mission to England, an undertaking for which I feel myself utterly incompetent; and in prosecution of which I rely wholly on the guidance of heavenly wisdom, imploring the special blessing of the Most High.
Kingston, March 11th.—I find that considerable excitement, and in some instances, strong dissatisfaction, exists on the question of Union, by misrepresentation of the proceedings and intentions of our Conference respecting it. Full explanations have in every instance restored confidence, and acquiescence. A correction of these misrepresentations, and the reply of the Wesleyan Missionary Committee to the proposals of our Conference have given universal satisfaction, and elicited a general and strong desire for the accomplishment of this all-important measure. My interviews with my brothers (William and John) have been interesting and profitable to me.
Watertown, N.Y., March 12.—Came from Kingston here to-day, twenty-eight miles. This Black River country is very level, and appears to be fertile, but the people generally do not seem to be thriving.
Utica, March 13th.—This is a flourishing town of about 10,000 inhabitants, beautifully situated on the south side of the Mohawk river. I travelled through a settlement and village called Renson, consisting principally of Welsh, where the Welsh language is universally spoken; there is aWhitefieldMethodist chapel, but I was told they retained more of the name, than of the genuine spirit of their founder. "Because of swearing the land mourneth."
Hartford, March 16th.—The southern part of Massachusetts and the northern part of this State, are mountainous and rocky and barren. The inhabitants are supported by manufactures, grazing and dairies. They appear to be rather poor but intelligent. In my conversation to-day with a professed infidel I felt sensibly the importance of being skilled in wielding any weapon with which theology, history, science, so abundantly furnishes the believer in the Christian revelation; and never before did I see and feelthe lofty superiority of the foundation on which natural and revealed truth is established, over the cob-web and ill-shaped edifice of infidelity.
Hartford, March 17th.—I have attended service three times to-day, and preached twice. Religion seems to be at a low ebb. Yet I have not heard religion spoken of, or any body of religious people referred to, in any other way than that of respect.
New York, March 20th.—I am now about to embark for England, the reason of my long journey from Canada to New York is the slow travel by stage, before any railroads, and the Hudson river not navigable so early.
New York, March 21st.—[Just on the eve of sailing for England, Dr. Ryerson wrote from New York to his brother John, at Hallowell. He said:—
I stayed with the Rev. Dr. Fisk all night and part of two days. I was much gratified and benefited, and have received from him many valuable suggestions respecting my mission to England and agency for the Upper Canada Academy. He was unreserved in his communications, and is in favour of my Mission, as were Brother Waugh, Drs. Bangs, Durbin[38]and others. They all seem to approve fully of the proceedings of our Conference in the affair.—H.]
New York, March 22nd.—[On the day on which Dr. Ryerson sailed for England, Mr. Francis Hall, of the New YorkCommercial Advertiser, sent him a note in which he said:—
I have just received from a friend in Montreal the following information which I wish you would give to the Rev. Richard Reece, of London:—The Lord has blessed us abundantly in Montreal. Upwards of four hundred conversions have taken place in our chapel since last summer. It is now necessary for us to have a chapel in the St. Lawrence suburbs, and another in the Quebec suburbs immediately. This (said Mr. Hall) for those who know Montreal, is great news indeed. It is equal to an increase of as many thousands in the city of New York; the whole population being only a little more than thirty thousand, a great portion of which are Roman Catholics.—H.]
I have just received from a friend in Montreal the following information which I wish you would give to the Rev. Richard Reece, of London:—The Lord has blessed us abundantly in Montreal. Upwards of four hundred conversions have taken place in our chapel since last summer. It is now necessary for us to have a chapel in the St. Lawrence suburbs, and another in the Quebec suburbs immediately. This (said Mr. Hall) for those who know Montreal, is great news indeed. It is equal to an increase of as many thousands in the city of New York; the whole population being only a little more than thirty thousand, a great portion of which are Roman Catholics.—H.]
Dr. Ryerson's journal then proceeds:—
At Sea, April 10th.—On the 22nd ult., I embarked on the sailing ship "York," Capt. Uree, New York. I was sick for fourteen days, ate nothing, thought little, and enjoyed nothing. Feeling better, I was able to read a little.April 12th.—After twenty days' sail we landed at Portsmouth. Thanks be to the God of heaven, earth, and sea for His protection, blessing, and prosperity! I was greatly struck with the extensive fortifications, and vast dockyards, together with the wonderful machinery in this place; such indications of national wealth, and specimens of human genius and industry.April 13th.—This morning I arrived in London, and was cordially received by the Secretary of the Wesleyan Missionary Society, and kindly invited to take up my lodgings at the Mission House.April 14th—Sabbath.—Heard the Rev. G. Marsden preach. In the afternoon this holy man addressed about four hundred Sunday-school children, after which I spoke a few words to them. We then attended a prayer-meeting, where many found peace with God. In the evening I heard the Rev. Theophilus Lessey preach a superior sermon, and I felt blessed.April 16th.—This evening I preached my first sermon in England, in City Road Chapel, from John iii. 8. This is called Mr. Wesley's Chapel, having been built by him, and left under peculiar regulations. Alongside is Mr. Wesley's dwelling-house, and in the rear of it rest his bones, also those of Rev. Dr. Adam Clarke and Rev. Richard Watson; three of the greatest men the world ever saw. In the front of this chapel, on the opposite side of the street, are the celebrated Bunhill Field's burying ground, among whose memorable dead rests the dust of the venerable Isaac Watts, John Wesley's mother, John Bunyan, Daniel Defoe, etc.April 21st—Sunday.—To-day I went to hear the celebrated Edward Irving. His preaching, for the most part, I considered commonplace; his manner, eccentric; his pretensions to revelations, authority, and prophetic indications, overweening. I was disappointed in his talents, and surprised at the apparent want of feeling manifested throughout his whole discourse.April 20th.—This morning I attended the funeral of the great and eminently pious Rev. Rowland Hill, who died in the 89th year of his age. Lord Hill, his nephew, was chief mourner. There was a large attendance of ministers of all denominations, and a great concourse of people. Rev. Wm. Jay, of Bath, preached an admirable sermon from Zech. ii. 2. "Howl fir tree, for the cedar hath fallen." The venerable remains were interred beneath the pulpit.April 26th.—To-day I heard Rev. Richard Winter Hamilton, of Leeds, an Independent, preach a missionary sermon for the Wesleyan Society. His text was Col. i. 16. It was the most splendid sermon I ever heard.April 28th.—Heard the Rev. Robert Newton in the morning. In the afternoon I preached a missionary sermon in Westminster Chapel, and in the evening another at Chelsea.April 29th.—This day was held the Annual Meeting of the Wesleyan Missionary Society, in Exeter Hall, Lord Morpeth in the chair. He is a young man, serious and dignified in his manners. The speeches generally were able and to the point. Collection was £231.May 1st.—The Annual Meeting of the British and Foreign Bible Society was held in Exeter Hall. Lord Bexley presided. The Bishops of Winchester and Chester, brothers, addressed the meeting. They are eloquent speakers, but the Hon. and Rev. Baptist Noel was the speaker of the day.May 3rd.—This morning I attended the Annual Breakfast Meeting of the preachers' children, at the City Road Morning Chapel; nearly 200 preachers and their families were present. Rev. Joseph Entwistle spoke, as did Mr. James Wood, of Bristol, myself and one or two others.May 5th., Exeter.—Left London at 5 a.m. and arrived here at 10 p.m., within a minute of the time specified by the coachman. We passed over the scene of that inimitable tract, "The Shepherd of Salisbury Plain." We were shown the tree under which the shepherd was sheltered.May 6th.—Rev. Wm. Naylor preached this morning in Exeter, and I preached in the evening.Taunton, May 7th.—At a Missionary Tea Meeting to-day, deep interest was excited in the cause of the British North American Missions. Taunton is a very ancient town. It existed in the time of the Romans. It was in this town that King Ina held the first Legislative Assembly or Parliament everheld in Britain. It consisted of ecclesiastics and noblemen and enacted certain laws for the better government of the Heptarchy. It was near this town King Alfred concealed himself, and was discovered in the capacity of a cook. Here also stands the Church of St. Mary, a most splendid and ancient gothic building, where that venerable and holy man of God, Joseph Alleine, author of the "Alarm to the Unconverted," preached.
At Sea, April 10th.—On the 22nd ult., I embarked on the sailing ship "York," Capt. Uree, New York. I was sick for fourteen days, ate nothing, thought little, and enjoyed nothing. Feeling better, I was able to read a little.
April 12th.—After twenty days' sail we landed at Portsmouth. Thanks be to the God of heaven, earth, and sea for His protection, blessing, and prosperity! I was greatly struck with the extensive fortifications, and vast dockyards, together with the wonderful machinery in this place; such indications of national wealth, and specimens of human genius and industry.
April 13th.—This morning I arrived in London, and was cordially received by the Secretary of the Wesleyan Missionary Society, and kindly invited to take up my lodgings at the Mission House.
April 14th—Sabbath.—Heard the Rev. G. Marsden preach. In the afternoon this holy man addressed about four hundred Sunday-school children, after which I spoke a few words to them. We then attended a prayer-meeting, where many found peace with God. In the evening I heard the Rev. Theophilus Lessey preach a superior sermon, and I felt blessed.
April 16th.—This evening I preached my first sermon in England, in City Road Chapel, from John iii. 8. This is called Mr. Wesley's Chapel, having been built by him, and left under peculiar regulations. Alongside is Mr. Wesley's dwelling-house, and in the rear of it rest his bones, also those of Rev. Dr. Adam Clarke and Rev. Richard Watson; three of the greatest men the world ever saw. In the front of this chapel, on the opposite side of the street, are the celebrated Bunhill Field's burying ground, among whose memorable dead rests the dust of the venerable Isaac Watts, John Wesley's mother, John Bunyan, Daniel Defoe, etc.
April 21st—Sunday.—To-day I went to hear the celebrated Edward Irving. His preaching, for the most part, I considered commonplace; his manner, eccentric; his pretensions to revelations, authority, and prophetic indications, overweening. I was disappointed in his talents, and surprised at the apparent want of feeling manifested throughout his whole discourse.
April 20th.—This morning I attended the funeral of the great and eminently pious Rev. Rowland Hill, who died in the 89th year of his age. Lord Hill, his nephew, was chief mourner. There was a large attendance of ministers of all denominations, and a great concourse of people. Rev. Wm. Jay, of Bath, preached an admirable sermon from Zech. ii. 2. "Howl fir tree, for the cedar hath fallen." The venerable remains were interred beneath the pulpit.
April 26th.—To-day I heard Rev. Richard Winter Hamilton, of Leeds, an Independent, preach a missionary sermon for the Wesleyan Society. His text was Col. i. 16. It was the most splendid sermon I ever heard.
April 28th.—Heard the Rev. Robert Newton in the morning. In the afternoon I preached a missionary sermon in Westminster Chapel, and in the evening another at Chelsea.
April 29th.—This day was held the Annual Meeting of the Wesleyan Missionary Society, in Exeter Hall, Lord Morpeth in the chair. He is a young man, serious and dignified in his manners. The speeches generally were able and to the point. Collection was £231.
May 1st.—The Annual Meeting of the British and Foreign Bible Society was held in Exeter Hall. Lord Bexley presided. The Bishops of Winchester and Chester, brothers, addressed the meeting. They are eloquent speakers, but the Hon. and Rev. Baptist Noel was the speaker of the day.
May 3rd.—This morning I attended the Annual Breakfast Meeting of the preachers' children, at the City Road Morning Chapel; nearly 200 preachers and their families were present. Rev. Joseph Entwistle spoke, as did Mr. James Wood, of Bristol, myself and one or two others.
May 5th., Exeter.—Left London at 5 a.m. and arrived here at 10 p.m., within a minute of the time specified by the coachman. We passed over the scene of that inimitable tract, "The Shepherd of Salisbury Plain." We were shown the tree under which the shepherd was sheltered.
May 6th.—Rev. Wm. Naylor preached this morning in Exeter, and I preached in the evening.
Taunton, May 7th.—At a Missionary Tea Meeting to-day, deep interest was excited in the cause of the British North American Missions. Taunton is a very ancient town. It existed in the time of the Romans. It was in this town that King Ina held the first Legislative Assembly or Parliament everheld in Britain. It consisted of ecclesiastics and noblemen and enacted certain laws for the better government of the Heptarchy. It was near this town King Alfred concealed himself, and was discovered in the capacity of a cook. Here also stands the Church of St. Mary, a most splendid and ancient gothic building, where that venerable and holy man of God, Joseph Alleine, author of the "Alarm to the Unconverted," preached.
In a letter to a friend in Upper Canada, Dr. Ryerson at this date writes:—
Nottingham, May 29th.—I this morning called upon Mrs. Watson, mother of the late distinguished Richard Watson. She is nearly eighty years of age, and in rather humble circumstances. She is in the possession of a naturally strong and unimpaired intellect, and has apparently not the least vanity on account of the unrivalled talents, high attainments, and great popularity of her son. In conversation she stated the following particulars: That her husband was a saddler, that he formerly lived and followed his business in Boston-on-the-Humber in Lincolnshire, where Richard was born; that her husband was the only Methodist in the town, and was the means of introducing Methodism into that town; that his business was taken from him, and he was obliged to leave and remove to another place on account of it; that Richard was very weakly, and so poorly that she carried him when a child on a pillow in her arms; that when he began to talk and run about he was unusually stupid and sleepy, would drop asleep anywhere; that he was very tall of his age, and made such advancement in learning, that he read the Latin Testament at five years of age, and had read a considerable part of it before his parents knew that he had been put to the study of Latin; the clergyman, his tutor, thought him older, from his size and mind, or, as he said, he would not have put him to Latin so young; that Richard had a very great taste for reading; when he was a very small boy, he read the History of England (when not eight years of age), and recollected and related with the utmost correctness all its leading facts; that he would frequently remain at school after school hours, doing difficult questions in arithmetic for older boys; that he was bound out, according to his request, to the trade of a house-joiner; that he was most diligent and faithful at his work, and made such rapid advancement in learning the trade, that at the end of two years, his master told his father that he had already learned as much as he could teach him, and that he was willing to give him up if he desired—the best hand in his shop; that Richard began to go out and exhort when he was fourteen years of age, and that he preached when he was fifteen, and was received on trial by the Conference as a travelling preacher about a month after he was sixteen; that he was frequently pelted with eggs, and even trodden under foot; that his own uncle on one occasion encouraged it, saying, "My kinsman does it pretty well, give him a few more eggs, lad" (addressing one of the mob), and that Richard came home frequently with his clothes completely besmeared with eggs and dirt.I attended the Wesleyan Missionary meeting here and spoke at it. The meeting was highly interesting. It was addressed by Rev. Mr. Edwards, (Baptist) and by the Messrs. Bunting, Atherton, and Bakewell. In this town the noted Kilham made his first Methodist division, and here suddenly ended his life. Here Bramwell got the ground for a chapel in answer to prayer. Near the town runs the River Trent. From Nottingham I went fourteen miles to Mansfield and attended a missionary meeting. I was in the house which was the birth-place of the great Chesterfield, and passed through Mansfield forest, the scene of Robin Hood's predatory exploits.
Nottingham, May 29th.—I this morning called upon Mrs. Watson, mother of the late distinguished Richard Watson. She is nearly eighty years of age, and in rather humble circumstances. She is in the possession of a naturally strong and unimpaired intellect, and has apparently not the least vanity on account of the unrivalled talents, high attainments, and great popularity of her son. In conversation she stated the following particulars: That her husband was a saddler, that he formerly lived and followed his business in Boston-on-the-Humber in Lincolnshire, where Richard was born; that her husband was the only Methodist in the town, and was the means of introducing Methodism into that town; that his business was taken from him, and he was obliged to leave and remove to another place on account of it; that Richard was very weakly, and so poorly that she carried him when a child on a pillow in her arms; that when he began to talk and run about he was unusually stupid and sleepy, would drop asleep anywhere; that he was very tall of his age, and made such advancement in learning, that he read the Latin Testament at five years of age, and had read a considerable part of it before his parents knew that he had been put to the study of Latin; the clergyman, his tutor, thought him older, from his size and mind, or, as he said, he would not have put him to Latin so young; that Richard had a very great taste for reading; when he was a very small boy, he read the History of England (when not eight years of age), and recollected and related with the utmost correctness all its leading facts; that he would frequently remain at school after school hours, doing difficult questions in arithmetic for older boys; that he was bound out, according to his request, to the trade of a house-joiner; that he was most diligent and faithful at his work, and made such rapid advancement in learning the trade, that at the end of two years, his master told his father that he had already learned as much as he could teach him, and that he was willing to give him up if he desired—the best hand in his shop; that Richard began to go out and exhort when he was fourteen years of age, and that he preached when he was fifteen, and was received on trial by the Conference as a travelling preacher about a month after he was sixteen; that he was frequently pelted with eggs, and even trodden under foot; that his own uncle on one occasion encouraged it, saying, "My kinsman does it pretty well, give him a few more eggs, lad" (addressing one of the mob), and that Richard came home frequently with his clothes completely besmeared with eggs and dirt.
I attended the Wesleyan Missionary meeting here and spoke at it. The meeting was highly interesting. It was addressed by Rev. Mr. Edwards, (Baptist) and by the Messrs. Bunting, Atherton, and Bakewell. In this town the noted Kilham made his first Methodist division, and here suddenly ended his life. Here Bramwell got the ground for a chapel in answer to prayer. Near the town runs the River Trent. From Nottingham I went fourteen miles to Mansfield and attended a missionary meeting. I was in the house which was the birth-place of the great Chesterfield, and passed through Mansfield forest, the scene of Robin Hood's predatory exploits.
In his journal Dr. Ryerson says:—
London, June 24th.—I had an interview with Rt. Hon. Edward Ellice,on Canadian affairs; a man of noble spirit, liberal mind, and benevolent heart. He condemned Dr. Strachan's measures, and manifested an earnest, desire to promote the welfare of Upper Canada. I gave him an account of the political and religious affairs in Upper Canada with which he expressed himself pleased, and gave me £50 for the Upper Canada Academy.June 16th.—This day was dedicated, by Rev. Wm. Ryerson, the new brick chapel on Newgate (Adelaide) Street, Toronto. (See subsequent chapter.)
London, June 24th.—I had an interview with Rt. Hon. Edward Ellice,on Canadian affairs; a man of noble spirit, liberal mind, and benevolent heart. He condemned Dr. Strachan's measures, and manifested an earnest, desire to promote the welfare of Upper Canada. I gave him an account of the political and religious affairs in Upper Canada with which he expressed himself pleased, and gave me £50 for the Upper Canada Academy.
June 16th.—This day was dedicated, by Rev. Wm. Ryerson, the new brick chapel on Newgate (Adelaide) Street, Toronto. (See subsequent chapter.)
June 24th.—Writing to-day to a valued friend in Upper Canada in regard to his mission in London, Dr. Ryerson told him that he had no doubt of its advantageous results in promoting harmony and peace. He then said:—
I apprehend that Mr. Stanley's appointment to the Secretaryship of the Colonies will not be very beneficial to us. The reason of Lord Goderich and Lord Howick (Earl Grey's son) retiring from that office was that they would not bring any other Bill on slavery into Parliament, but one for its immediate and entire abolition. I understand that Lords Goderich and Howick are sadly annoyed at Mr. Stanley's course.It will only be for the friends of good government to pray for the re-appointment of Lord Goderich, or insist upon a change in the Colonial policy towards Upper Canada. This part, however, belongs to political men. But I am afraid it may have an unfavourable bearing upon our religious rights and interests.In Rev. J. Richardson's letter to me, he mentions that the petitions were sent in the care of Mr. Joseph Hume. He is not the person to present a petition to His Majesty on religious liberty in the Colonies, and especially after the part he has taken in opposing the Bill for emancipating the slaves in the West Indies. It has incensed the religious part of the nation against him. He is connected with the West India interest by his wife, and his abandoning all his principles of liberty in such a heart-stirring question, destroys confidence in the disinterestedness of his general conduct, and his sincere regard for the great interests of religion. I leave London this afternoon for Ireland. My return here depends upon whether I can do anything in this petition business.[39]It is difficult to get a moment for retirement, excepting very early in the morning, or after twelve at night. It is not the way for me to live I had, however, a very profitable and good day yesterday. I preached, and superintended a love-feast in City Road Chapel last evening. It was a very good one, only the people were a little bashful in speaking at first, like some of our York friends who are always so very timid, such as Dr. Morrison, Mr. Howard, and others.
I apprehend that Mr. Stanley's appointment to the Secretaryship of the Colonies will not be very beneficial to us. The reason of Lord Goderich and Lord Howick (Earl Grey's son) retiring from that office was that they would not bring any other Bill on slavery into Parliament, but one for its immediate and entire abolition. I understand that Lords Goderich and Howick are sadly annoyed at Mr. Stanley's course.
It will only be for the friends of good government to pray for the re-appointment of Lord Goderich, or insist upon a change in the Colonial policy towards Upper Canada. This part, however, belongs to political men. But I am afraid it may have an unfavourable bearing upon our religious rights and interests.
In Rev. J. Richardson's letter to me, he mentions that the petitions were sent in the care of Mr. Joseph Hume. He is not the person to present a petition to His Majesty on religious liberty in the Colonies, and especially after the part he has taken in opposing the Bill for emancipating the slaves in the West Indies. It has incensed the religious part of the nation against him. He is connected with the West India interest by his wife, and his abandoning all his principles of liberty in such a heart-stirring question, destroys confidence in the disinterestedness of his general conduct, and his sincere regard for the great interests of religion. I leave London this afternoon for Ireland. My return here depends upon whether I can do anything in this petition business.[39]
It is difficult to get a moment for retirement, excepting very early in the morning, or after twelve at night. It is not the way for me to live I had, however, a very profitable and good day yesterday. I preached, and superintended a love-feast in City Road Chapel last evening. It was a very good one, only the people were a little bashful in speaking at first, like some of our York friends who are always so very timid, such as Dr. Morrison, Mr. Howard, and others.
In his journal Dr. Ryerson says:—
June 26th.—According to appointment, I called upon the Earl of Ripon, and was most kindly received. I wished to enquire about the medal promised by His Majesty, William IV., to Peter Jones, and to solicit a donation towards our Academy at Cobourg. His Lordship gave me £5. He expressed his disapprobation of Sir John Colborne's reply to the Methodist Conference in 1831, (see page 98). He stated that he was anxious for the Union between the British and Canadian Conferences, andwas gratified at the prospect of its success.[40]His Lordship stated that, while in the Colonial Department, he had only received Mr. W. L. Mackenzie as a private individual, and had done no more than justice to him.June 28th.—I called at the Colonial office, and laid before Mr. Stanley statements and documents relative to the Clergy Reserve Question. Mr. Stanley was very courteous, but equally cautious. I stated that the House of Assembly of Upper Canada had nearly every year since 1825, by very large majorities, decided against the erection of any Church Establishment in that Province, and in favour of the appropriation of the Clergy Reserves to the purposes of General Education; that this might be taken to be the fair and deliberate sense of the people of Upper Canada; that this question was distinct from any question or questions of political reform; that parties and parliaments who differed on other questions of public policy, agreed nearly unanimously in this. He expressed his opinion that the Colonial Legislature had a right to legislate on it, and asked me why our House of Assembly had not done it. I told him it had, but the Legislative Council had rejected the Bill passed by the Assembly on the subject.
June 26th.—According to appointment, I called upon the Earl of Ripon, and was most kindly received. I wished to enquire about the medal promised by His Majesty, William IV., to Peter Jones, and to solicit a donation towards our Academy at Cobourg. His Lordship gave me £5. He expressed his disapprobation of Sir John Colborne's reply to the Methodist Conference in 1831, (see page 98). He stated that he was anxious for the Union between the British and Canadian Conferences, andwas gratified at the prospect of its success.[40]His Lordship stated that, while in the Colonial Department, he had only received Mr. W. L. Mackenzie as a private individual, and had done no more than justice to him.
June 28th.—I called at the Colonial office, and laid before Mr. Stanley statements and documents relative to the Clergy Reserve Question. Mr. Stanley was very courteous, but equally cautious. I stated that the House of Assembly of Upper Canada had nearly every year since 1825, by very large majorities, decided against the erection of any Church Establishment in that Province, and in favour of the appropriation of the Clergy Reserves to the purposes of General Education; that this might be taken to be the fair and deliberate sense of the people of Upper Canada; that this question was distinct from any question or questions of political reform; that parties and parliaments who differed on other questions of public policy, agreed nearly unanimously in this. He expressed his opinion that the Colonial Legislature had a right to legislate on it, and asked me why our House of Assembly had not done it. I told him it had, but the Legislative Council had rejected the Bill passed by the Assembly on the subject.
July 13th.—In a letter at this date to a friend in Upper Canada, Dr. Ryerson further refers to this and a subsequent interview as follows:—
I have had two interviews with Mr. Secretary Stanley, on the subject of the House of Assembly's Address on the Clergy Reserves, and have drawn up a statement of the grounds on which the House of Assembly and the great body of the people in Upper Canada resist the pretensions and claims of the Episcopal clergy. Mr. Solicitor-General Hagerman has been directed to do the same on behalf of the Episcopal clergy. I confess that I was a little surprised to find that the Colonial Secretary was fully impressed at first that Methodist preachers in Canada were generally Americans (Yankees);—that the cause of the great prosperity of Methodism there was the ample support it received from the United States;—that the missionaries in Upper Canada were actually under the United States Conference, and at its disposal. The Colonial Secretary manifested a little surprise also, when I turned to the Journals of the Upper Canada House of Assembly, and produced proof ofthe reverse, which he pronounced "perfectly conclusive and satisfactory."
August 8th.—Dr. Ryerson received a touching note at this date from Mrs. Marsden, with explanation of her reluctance to let Rev. Geo. Marsden, her husband, go to Canada as President of the Conference. She says:—
At length my rebellious heart is subdued by reason and by grace. I am made willing to give up my excellent husband to what is supposed to be a great work. I am led to hope that, as a new class of feelings are brought into exercise, perhaps some new graces may be elicited in my own character, as well as that of my dear husband; at any rate it is a sacrifice to God, which I trust will be accepted, and, both in a private and a public view, be overruled for the glory of God. I am sure, notwithstanding some repeated attempts to reconcile me to this affair, I must have appeared very unamiable to you; but the fact was simply this, I could not see you or converse with you, without so much emotion as quite unnerved me, therefore I studiously avoided you; but did you know the happiness which dear Mr. Marsden and I have enjoyed in each other's society for so many years, you would not be surprised that I should be unwilling to give up so many months as will be required for this service; but to God and His Church I bow in submission.
At length my rebellious heart is subdued by reason and by grace. I am made willing to give up my excellent husband to what is supposed to be a great work. I am led to hope that, as a new class of feelings are brought into exercise, perhaps some new graces may be elicited in my own character, as well as that of my dear husband; at any rate it is a sacrifice to God, which I trust will be accepted, and, both in a private and a public view, be overruled for the glory of God. I am sure, notwithstanding some repeated attempts to reconcile me to this affair, I must have appeared very unamiable to you; but the fact was simply this, I could not see you or converse with you, without so much emotion as quite unnerved me, therefore I studiously avoided you; but did you know the happiness which dear Mr. Marsden and I have enjoyed in each other's society for so many years, you would not be surprised that I should be unwilling to give up so many months as will be required for this service; but to God and His Church I bow in submission.
This estimable lady did not long survive. She died in six months—just after her husband had returned from America. In a letter from Rev. E. Grindrod, dated March, 1834, he says, Mrs. Marsden died, after a short illness, on 22nd February. She was one of the most amiable and pious of women. Her lite was a bright pattern of every Christian virtue. Her end was delightfully triumphant.
The following is an extract from Dr. Ryerson's diary of this year:—
After many earnest prayers, mature deliberation, and the advice of an elder brother, I have decided within the last few months to enter again into the married state. The lady I have selected, and who has consented to become my second wife, is one whom I have every reason to believe possesses all the natural and Christian excellencies of my late wife. She is the eldest daughter of a pious and wealthy merchant, Mr. James Rogers Armstrong. For her my late wife also entertained a very particular esteem and affection, and, from her good sense, sound judgment, humble piety, and affectionate disposition, I doubt not but that she will make me a most interesting and valuable companion, a judicious house-wife, and an affectionate mother to my two children. Truly I love her with a pure heart fervently I receive her, and hope ever to treat and value her as the special token of my Heavenly Father's kindness after a season of His chastisement. If thou, Lord, see fit to spare us, may our union promote Thy glory and the salvation of sinners!
After many earnest prayers, mature deliberation, and the advice of an elder brother, I have decided within the last few months to enter again into the married state. The lady I have selected, and who has consented to become my second wife, is one whom I have every reason to believe possesses all the natural and Christian excellencies of my late wife. She is the eldest daughter of a pious and wealthy merchant, Mr. James Rogers Armstrong. For her my late wife also entertained a very particular esteem and affection, and, from her good sense, sound judgment, humble piety, and affectionate disposition, I doubt not but that she will make me a most interesting and valuable companion, a judicious house-wife, and an affectionate mother to my two children. Truly I love her with a pure heart fervently I receive her, and hope ever to treat and value her as the special token of my Heavenly Father's kindness after a season of His chastisement. If thou, Lord, see fit to spare us, may our union promote Thy glory and the salvation of sinners!
Dr. Ryerson's marriage with Miss Mary Armstrong, took place at Toronto, on the 8th of November 1833.
FOOTNOTES:[38]While in England, Dr. Ryerson received the following note from Rev. Dr. J. P. Durbin, in which he said: After I parted with you at my house, I felt a strong inclination to engage your correspondence for our paper, at least once a week, if possible, for the benefit of our people and country, through the Church. Can you not write us by every packet? Information in regard to English Methodism will be particularly interesting, especially their financial arrangements. Do inquire diligently of them, and write us minutely for the good of our Zion.—H.[39]In Epochs of Canadian Methodism, Dr. Ryerson says:—When the writer of these Essays was appointed a representative of the Canadian Conference to negotiate a union between the two Conferences in 1833, he carried a Petition to the King, signed by upwards of 20,000 inhabitants, against the Clergy Reserve Monopoly and the Establishment of a Dominant Church in Upper Canada. This petition was presented through Lord Stanley, the Colonial Secretary. Page 221.—H.[40]Dr. Ryerson has left no record in his "Story" of the negotiations for this Union. His report, however, on the subject will be found on pages 193, 194, Vol. iv. of theGuardianfor October 16th, 1833, from which I take the following extracts: On the 5th June, Rev. Messrs. Bunting, Beecham, Alder, and myself, examined the whole question in detail, and prepared an outline of the resolutions to be submitted to the British Conference, and recommended that a grant of £1,000 be appropriated the first year to the promotion of Canadian Missions. On the 2nd August these resolutions were introduced by Rev. John Beecham (Missionary Secretary). They were supported by Rev. Jabez Bunting, Rev. Jas. Wood (now in his 83rd year), and Rev. Robert Newton. A Committee was appointed to consider and report on the whole matter consisting of the President, Secretary, and seven ex-Presidents, the Irish representatives (Messrs. Waugh, Stewart, and Doolittle), and fifteen other ministers. This Committee considered and reported these resolutions, which were adopted and forms the basis of the Articles of Union. Hereafter, the name of our Church will be changed from "The Methodist Episcopal Church in Canada," to "The Wesleyan Methodist Church in British North America."—H.
[38]While in England, Dr. Ryerson received the following note from Rev. Dr. J. P. Durbin, in which he said: After I parted with you at my house, I felt a strong inclination to engage your correspondence for our paper, at least once a week, if possible, for the benefit of our people and country, through the Church. Can you not write us by every packet? Information in regard to English Methodism will be particularly interesting, especially their financial arrangements. Do inquire diligently of them, and write us minutely for the good of our Zion.—H.
[38]While in England, Dr. Ryerson received the following note from Rev. Dr. J. P. Durbin, in which he said: After I parted with you at my house, I felt a strong inclination to engage your correspondence for our paper, at least once a week, if possible, for the benefit of our people and country, through the Church. Can you not write us by every packet? Information in regard to English Methodism will be particularly interesting, especially their financial arrangements. Do inquire diligently of them, and write us minutely for the good of our Zion.—H.
[39]In Epochs of Canadian Methodism, Dr. Ryerson says:—When the writer of these Essays was appointed a representative of the Canadian Conference to negotiate a union between the two Conferences in 1833, he carried a Petition to the King, signed by upwards of 20,000 inhabitants, against the Clergy Reserve Monopoly and the Establishment of a Dominant Church in Upper Canada. This petition was presented through Lord Stanley, the Colonial Secretary. Page 221.—H.
[39]In Epochs of Canadian Methodism, Dr. Ryerson says:—When the writer of these Essays was appointed a representative of the Canadian Conference to negotiate a union between the two Conferences in 1833, he carried a Petition to the King, signed by upwards of 20,000 inhabitants, against the Clergy Reserve Monopoly and the Establishment of a Dominant Church in Upper Canada. This petition was presented through Lord Stanley, the Colonial Secretary. Page 221.—H.
[40]Dr. Ryerson has left no record in his "Story" of the negotiations for this Union. His report, however, on the subject will be found on pages 193, 194, Vol. iv. of theGuardianfor October 16th, 1833, from which I take the following extracts: On the 5th June, Rev. Messrs. Bunting, Beecham, Alder, and myself, examined the whole question in detail, and prepared an outline of the resolutions to be submitted to the British Conference, and recommended that a grant of £1,000 be appropriated the first year to the promotion of Canadian Missions. On the 2nd August these resolutions were introduced by Rev. John Beecham (Missionary Secretary). They were supported by Rev. Jabez Bunting, Rev. Jas. Wood (now in his 83rd year), and Rev. Robert Newton. A Committee was appointed to consider and report on the whole matter consisting of the President, Secretary, and seven ex-Presidents, the Irish representatives (Messrs. Waugh, Stewart, and Doolittle), and fifteen other ministers. This Committee considered and reported these resolutions, which were adopted and forms the basis of the Articles of Union. Hereafter, the name of our Church will be changed from "The Methodist Episcopal Church in Canada," to "The Wesleyan Methodist Church in British North America."—H.
[40]Dr. Ryerson has left no record in his "Story" of the negotiations for this Union. His report, however, on the subject will be found on pages 193, 194, Vol. iv. of theGuardianfor October 16th, 1833, from which I take the following extracts: On the 5th June, Rev. Messrs. Bunting, Beecham, Alder, and myself, examined the whole question in detail, and prepared an outline of the resolutions to be submitted to the British Conference, and recommended that a grant of £1,000 be appropriated the first year to the promotion of Canadian Missions. On the 2nd August these resolutions were introduced by Rev. John Beecham (Missionary Secretary). They were supported by Rev. Jabez Bunting, Rev. Jas. Wood (now in his 83rd year), and Rev. Robert Newton. A Committee was appointed to consider and report on the whole matter consisting of the President, Secretary, and seven ex-Presidents, the Irish representatives (Messrs. Waugh, Stewart, and Doolittle), and fifteen other ministers. This Committee considered and reported these resolutions, which were adopted and forms the basis of the Articles of Union. Hereafter, the name of our Church will be changed from "The Methodist Episcopal Church in Canada," to "The Wesleyan Methodist Church in British North America."—H.
1833-1834.
"Impressions" of England and their Effects.
On my return to Canada, after having negotiated the Union of 1833 with the English Conference, accompanied by Rev. George Marsden, as first President of the Canadian Conference, I was re-elected editor of theChristian Guardian, and continued as such until 1835, when I refused re-election, and was appointed to Kingston; but in November of the same year, the President of the Conference appointed from England (Rev. William Lord) insisted upon my going to England to arrange pecuniary difficulties, which had arisen between him and the London Wesleyan Missionary Committee.
Except the foregoing paragraph, Dr. Ryerson has left no particulars of the events which transpired in his history from the period of his return to Canada in September, 1833, until some time in 1835. I have, therefore, selected what follows in this chapter, from his letters and papers, to illustrate this busy and eventful portion of his active life.
The principal circumstance which occurred at this time was the publication of his somewhat famous "Impressions" of public men and parties in England. This event marked an important epoch in his life, if not in the history of the country.
The publication of these "Impressions" during this year created quite a sensation. Dr. Ryerson was immediately assailed with a storm of invective by the chief leaders of the ultra section of politicians with whom he had generally acted. By the more moderate section and by the public generally he was hailed as the champion, if not the deliverer, of those who were really alarmed at the rapid strides towards disloyalty and revolution, to which these extreme men were impelling the people. This feature of the unlooked for and bitter controversy, which followed the publication of these "impressions," will be developed further on.
October 2d, 1833.—On this day the Upper Canada Conference ratified the articles of union between it and the British Conference, which were agreed upon at the Manchester Conferenceon the 7th of August. (See note on page 119.)[41]At the Conference held this year in York (Toronto), Dr. Ryerson was again elected editor of theGuardian. He entered on the duties of that office on the 16th October.
October 30th.—In reply to the many questions put to Dr. Ryerson on his return to Canada, such as: "What do you think of England?" "What is your opinion of her public men, her institutions?" etc., etc., he published in theGuardianof this day the first part of "Impressions made by my late visit to England," in regard to public men, religious bodies, and the general state of the nation. He said:—
There are three great political parties in England—Tories, Whigs, and Radicals, and two descriptions of characters constituting each party. Of the first, there is the moderate and the ultra tory. An English ultra tory is what we believe has usually been meant and understood in Canada by the unqualified term tory; that is, a lordling in power, a tyrant in politics, and a bigot in religion. This description of partizans, we believe, is headed by the Duke of Cumberland, and is followed not "afar off" by that powerful party, which presents such a formidable array of numbers, rank, wealth, talent, science, and literature, headed by the hero of Waterloo. This shade of the tory party appears to be headed in the House of Commons by Sir Robert Inglis, member for the Oxford University, and is supported, on most questions, by that most subtle and ingenious politician and fascinating speaker, Sir Robert Peel, with his numerous train of followers and admirers. Among those who support the distinguishing measures of this party are men of the highest Christian virtue and piety; and, our decided impression is, that it embraces the major part of the talent, and wealth, and learning of the British Nation. The acknowledged and leading organs of this party areBlackwood's Magazineand theLondon Quarterly Review.
The other branch of this great political party is what is called the moderate tory. In political theory he agrees with his high-toned neighbour; but he acts from religious principle, and this governs his private as well as his public life. To this class belongs a considerable portion of the Evangelical Clergy, and, we think, a majority of the Wesleyan Methodists. It evidently includes the great body of the piety, Christian enterprise, andsterling virtue of the nation. It is, in time of party excitement, alike hated and denounced by the ultra Tory, the crabbed Whig, and the Radical leveller. Such was our impression of the true character of what, by the periodical press in England, is termed a moderate Tory. From his theories we in some respects dissent; but his integrity, his honesty, his consistency, his genuine liberality, and religious beneficence, claim respect and imitation.
The second great political and now ruling party in England are the Whigs—a term synonymous with whey, applied, it is said, to this political school, from the sour and peevish temper manifested by its first disciples—though it is now rather popular than otherwise in England. The Whig appears to differ in theory from the Tory in this, that he interprets the constitution, obedience to it, and all measures in regard to its administration, upon the principles of expediency; and is, therefore, always pliant in his professions, and is even ready to suit his measures to "the times"; an indefinite term, that also designates the most extensively circulated daily paper in England, or in the world, which is the leading organ of the Whig party, backed by the formidable power and lofty periods of theEdinburgh Review. The leaders of this party in the House of Lords are Earl Grey and the Lord Chancellor Brougham; at the head of the list in the House of Commons stands the names of Mr. Stanley, Lord Althorp, Lord John Russell, and Mr. T. B. Macaulay. In this class are also included many of the most learned and popular ministers of Dissenting congregations.
The third political sect is called Radicals, apparently headed by Messrs. Joseph Hume and Thomas Attwood; the former of whom, though acute, indefatigable, persevering, popular on financial questions, and always to the point, and heard with respect and attention in the House of Commons, has no influence as a religious man; has never been known to promote any religious measure or object as such, and has opposed every measure for the better observance of the Sabbath, and even introduced a motion to defeat the bill for the abolition of colonial slavery; and Mr. Attwood, the head of the celebrated Birmingham political Union, is a conceited, boisterous, hollow-headed declaimer.
Radicalism in England appeared to me to be but another word for Republicanism, with the name of King instead of President. The notorious infidel character of the majority of the political leaders and periodical publications of their party, deterred the virtuous part of the nation from associating with them, though some of the brightest ornaments of the English pulpit and nation have leaned to their leading doctrines in theory. It is not a little remarkable that that very description of the publicpress, which in England advocates the lowest radicalism, is the foremost in opposing and slandering the Methodists in this Province. Hence the fact that some of these editors have been amongst the lowest of the English radicals previous to their egress from the mother country.
Upon the whole, our impressions of the religious and moral character, and influence, of the several political parties into which the British nation is unhappily divided, were materially different in some respects, from personal observation, from what they had been by hear-say and reading.
On the very evening of the day in which the foregoing appeared, Mr. W. L. Mackenzie (in theColonial Advocateof Oct. 30th), denounced the writer of these "Impressions" in no measured terms. His denunciation proved that he clearly perceived what would be the effect on the public mind of Dr. Ryerson's candid and outspoken criticisms on men and things in England—especially his adverse opinion of the English idols of (what subsequently proved to be) the disloyal section of the public men of the day in Upper Canada and their followers.
Mr. Mackenzie's vehement attack upon the writer of these "Impressions" had its effect at the time. In some minds a belief in the truth of that attack lingered long afterwards—but not in the minds of those who could distinguish between honest conviction, based upon actual knowledge, and pre-conceived opinions, based upon hearsay and a superficial acquaintance with men and things.
As the troubled period of 1837 approached, hundreds had reason to be thankful to Dr. Ryerson that the publication of his "Impressions" had, without design on his part, led to the disruption of a party which was being hurried to the brink of a precipice, over which so many well meaning, but misguided, men fell in the winter of 1837, never to rise again.
It was a proud boast of Dr. Ryerson (as he states in the "Epochs of Canadian Methodism," page 385), that in these disastrous times not a single member of the Methodist Church was implicated in the disloyal rebellion of 1837-8. He attributed this gratifying state of things to the fact that he had uttered the notes of warning in sufficient time to enable the readers of theGuardianto pause and think; and that, with a just appreciation of their danger, members of the Society had separated themselves from all connection with projects and opinions which logically would have placed them in a position of defiant hostility to the Queen and constitution.
But, to return. The outburst of Mr. Mackenzie's wrath, which immediately followed (on the evening of the same day) the publication of Dr. Ryerson's "Impressions," was as follows:—