The Story of My Life. Egerton Ryerson

to the adverse views on church establishments, put forth by members of the British Conference in this country and especially in England (to which reference is made subsequently in this book). Dr. Ryerson was, as a matter of course, taunted with maintaining opinions which had been expressly repudiated by his Methodist "superiors" in England. He had, therefore, to wage a double warfare. He was assailed from within as well as from without. Besides, he had to bear the charge of putting forth heretical views in church politics, even from a Methodist standpoint. He, however, triumphed over both parties—those within as well as those without. And his victory over the former was the more easily won, as the views of the "British Methodists," on this question were almost unanimously repudiated by the Methodists of Canada. See "Epochs of Canadian Methodism," pp. 330–353.—H.

[31] See pages 63, 64 of the Christian Guardian for 1831; also page 90, ante.

[32] See Christian Guardian of Feb. 19th, 1831, and also the pamphlet containing the whole of this series of eight letters, entitled: "Letters from the Reverend Egerton Ryerson to the Honourable and Reverend Doctor Strachan, published originally in the Upper Canada Herald; Kingston, 1828," pp. 42, double columns. See page 80.—H.

[33] For reply to this statement see extract from Review given on p. 105.—H.

[34] In "a Pastoral Letter from the Clergy of the Church of Scotland in the Canadas to their Presbyterian Brethren" issued in 1828, they say:—"We did, in the year 1820, petition His Majesty's Government for protection and support to our Church, and claimed, by what we believe to be our constitutional rights, a participation in the Clergy Reserves." Montreal, 1828, p. 2. This Pastoral Letter gave rise to a protracted discussion for and against the Presbyterian side of the question.—H.

[35] The Report was adopted by a vote of 22 to 8. It stated:—The ministry and instructions [of the Methodist Clergymen] have been conducive—in a degree which cannot be easily estimated—to the reformation of their hearers, and to the diffusion of correct morals—the foundation of all sound loyalty and social order. … No one doubts that the Methodists are as loyal as any other of His Majesty's subjects, etc. Full particulars of this controversy will be found in Dr. Ryerson's "Epochs of Canadian Methodism," pp. 165–218.—H.

[36] In "An Apology for the Church of England in Canada, by a Protestant of the Established Church of England," the writer thus refers to this controversy:—"Our Methodist brethren have disturbed the peace of their maternal Church by the clamour of enthusiasm and the madness of resentment; but they are the wayward children of passion, and we hope that yet the chastening hand of reason will sober down the wildness of that ferment," etc. Kingston, U.C., 1826, p. 3.—H.

CHAPTER IX.

       Table of Contents

      1831–1832.

      Methodist Affairs in Upper Canada—Proposed Union with the British Conference.

      Of the events transpiring in Upper Canada during 1831 and 1832, in which Dr. Ryerson was an actor, he has left no record in his "Story." His letters and papers, however, show that during this period he retired from the editorship of the Christian Guardian, and that plans were discussed and matured which led to his going to England, in 1833, to negotiate a union between the British and Upper Canadian Conferences. His brother George had gone on a second visit to England in March, 1831. This second visit was for a twofold purpose, viz., to collect money with the Rev. Peter Jones, for the Indian Missions, and also to present petitions to the Imperial Parliament on behalf of the non-episcopalians of the Province. I give extracts from his letters to Dr. Ryerson, relating his experiences of, and reflections on, Wesleyan matters in England at that period. Writing from Bristol, on the 6th of August, 1831, Rev. George Ryerson said:—

      In my address to the Wesleyan Conference here I stated that we stood in precisely the same relation to our brethren of the Methodist Conference in the United States as we do to our brethren of the Wesleyan Conference in England—independent of either—agreeing in faith, in religious discipline, in name and doctrine, and the unity of spirit—but differing in some ecclesiastical arrangements, rendered necessary from local circumstances. I also expressed my firm conviction that the situation in which we stand is decidedly the best calculated to spread Methodism and vital religion in Canada. This statement did not, I think, give so much satisfaction to the Conference as the others, for what Pope said of Churchmen:

      "Is he a Churchman? then he's fond of power,"

may also be literally applied to Wesleyan ministers, and, I may add, to Englishmen generally. I have reason to know that they would gladly govern us. I was, therefore, very pointed and explicit on this subject. I rejoice that our country lies beyond the Atlantic, and is surrounded by an atmosphere of freedom. A few months' residence in this country would lead you to value this circumstance in a degree that you can scarcely conceive of; and you would, with unknown energy, address this exhortation to the Methodists and to the people of Canada: "Stand fast, therefore, in the liberty wherewith God's providence hath made you free, and in this abound more and more." I also assured them of our respect and love for them as our fathers and elder brethren, and mentioned my reasons for giving this information to prevent future collision and misunderstanding.

      The Conference or Missionary Society have, however, not given up their intention of establishing an Indian Mission in Upper Canada, but, in consequence of my remonstrances, have delayed it. Brother James Richardson's letter to the Missionary Committee, which I submitted, and was told by Rev. Dr. Townley, one of the Secretaries, that they would by no means withdraw their missionary at Kingston, as it was still their intention to establish a mission to the Indians in Upper Canada, and this station would be very necessary to them. I see that they are a little vexed that emigrants from their Societies should augment our membership.

      The whole morning service of the Church of England is now read in most of the Wesleyan Chapels, and with as much formality as in the Church. Many of the members, when they become wealthy and rise in the world, join the Church, and their wealth and influence are lost to the Society. Organs are also introduced into many of their Chapels.

      In a letter dated London, Feb. 6th, 1832, Rev. Geo. Ryerson writes again to Dr. Ryerson, and says that he and Peter Jones:

      By request, met the Rev. Richard Watson, and some others of the Missionary Committee. They wished to consult us respecting the resolutions forwarded to them from your Missionary Committee. They profess that they will not occupy any station where there is a mission, as Grand River, Penetanguishene, etc., except St. Clair. But they declare that as it regards the white population, the agreement with the American Conference ceased when we became a separate connexion. I opposed their views, as I have invariably done, in very strong and plain terms, and explained to them the character and object of the persons who were alluring them to commence this schism. They proposed that we should give up the missions to them. I told them we could no more do so, than they give up theirs. They finally acquiesced, and voted the £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