In retiring from taking any public part in the civil affairs of this country, I beg to express my grateful sense of the frankness, kindness, and condescension which I have experienced from Your Excellency. You are the first Governor of Canada who has taken the pains to investigate the character and affairs of the Wesleyan Methodist Church for himself, and not judge and act from hearsay; the first Governor to ascertain my sentiments, feelings, and wishes from my own lips, and not from the representations of others. As a body, considering our labours and numbers, we have certainly been treated unjustly and hardly by the Local Government. Every effort was used here to deprive us of the Royal liberality, and Lord Glenelg's recommendations in regard to the Upper Canada Academy. I think Lord John Russell himself was prepossessed against me by the representations of Rev. Mr. Alder, and probably of Sir George Arthur and others. But by your condescension and courtesy I have been prompted and emboldened to express myself to Your Excellency on all questions of civil government and the affairs of this country, more fully than I have to any man living. My private opinions and public writings have been simultaneously before Your Excellency, together with all the circumstances under which I have expressed the one and published the other. I feel confident, therefore, that however I may be misrepresented by some, or misunderstood by others, I shall have justice in the estimate and opinions of Your Excellency--that I have been anything but theoretical or obstinate--that I have shrunk from no responsibility in the time of need and difficulty--and that my opinions, whether superficial or well-considered, are such as any common-sense, practical man, whose connection, associations, and feeling are involved in the happiness and well-being of the middle classes, might be expected to entertain.
It is not my intention or wish to obtrude my opinions upon your attention, except in so far as may be necessary to acquaint Your Excellency with the interests and wishes of the body whom I have been appointed to represent. In regard to the many other important questions embraced in the great objects of your Government, I shall abstain from any officious interference; although all that may be in my mind or heart on any subject shall be at the service of Your Excellency when desired.
From what I have witnessed and experienced, I have no doubt that every possible effort will made to prejudice me in Your Excellency's mind, and induce Your Excellency to treat the Methodist body in this province as preceding Governors have done. But I implore Your Excellency to try another course of proceeding, whether as any experiment, or as an act of justice. I am persuaded that Your Excellency has found no portion of the people of this Province more reasonable in their requests, or more easily conciliated to your views and wishes than the Representatives, members and friends of the Wesleyan Methodist Church in Canada; and, I doubt not, Your Excellency will find them cultivating and exhibiting the same spirit during the entire period (and may it be a long one!) of your administration of the Government of Canada.
On the 8th of the same month, Dr. Ryerson felt himself constrained to address a note to Lord Sydenham in regard to the policy of Lord John Russell's Clergy Reserve Bill, so far as it might affect the question of public education, in which he was deeply interested. He said that he conceived the Bill to be most unjust in its provisions, as he had stated to His Lordship (while it was under consideration of Parliament). He added: Should the partial and exclusive provisions of the measure pervade the views and administration of Government in Canada, in regard to a general system of education, etc., I should utterly despair of ever witnessing social happiness, general educational culture, or unity in this country. But I have no doubt the exclusive powers with which the Bill invests the Governor, will be exerted to counteract the inequality of its other provisions, and that Your Excellency's whole system of public policy will be based upon the principles of "equal justice to all classes of Her Majesty's Canadian subjects." Under these circumstances, I have suggested to the conductor of the _Christian Guardian_ (from the editorship of which I retired last June) not to make any remarks on the Bill which may tend to create dissatisfaction; nor do I intend, for the same reasons, to publish the letter which my brother and I addressed to Lord John Russell on the subject. His Lordship said, indeed, that the Bill was not what he wished, nor could he say it was just; but he had clearly ascertained that a more liberal one could not be got through the House of Lords, and he thought that that Bill was better than none.
The Hon. Isaac Buchanan, in a letter to the Editor, dated April 1882,--speaking of these times and events--said:--
I was one of Dr. Ryerson's oldest friends and cooperators that have survived him. I was first in Toronto (then York) in 1830. Although not then 20 years of age, I came out to Montreal as a partner in a mercantile firm; and in the fall of 1831 I came up to York to establish a branch House. From that time I have known Dr. Ryerson, and then formed that high opinion of both his abilities and his character which went on increasing more and more; so that for the last forty years of his life I have regarded him as Canada's greatest son. Of late years I seldom met him, but when I did, it was an inexpressible pleasure to me, as an interchange of the most unbounded mutual confidences took place between us in our views and objects. He knew my view of religion,--that as with Spiritual Religion (which is nothing to the mind unless it is everything), so with the Religion of Humanity (my name for the removal of all impediments out of the way of the employment, and of the enjoyment of living of our own people)--it will not take a second place, but must be the first question in the politics of every country--otherwise its Government is a mere political machine. He knew my belief that the Church Question being in the way of this people's question, it took the first place among the causes of all the industrial evils in England and Ireland. With me, therefore, it was a _sine qua non_ to get quit of our dominant Church nuisance in Canada, viewing it as a thing in the way of the prosperity of the people, and therefore as a thing insidiously undermining their loyalty. I am sure that his views were not far removed from mine in this matter, and yet not a particle of enmity to the Church ever affected me, and, I believe, the same thing was true of Dr.
Ryerson. But I felt the insufferable evil of the position it had in this country, not only as usurping the first place in politics, which the Labour Question should occupy, but as rendering the connection with England odious and short-lived. Being one of those sent for by the Governor-General (Mr. Poulett Thompson) on the clergy reserve question, I told His Excellency plainly that although my countrymen, the Scotch, did not hesitate to dissent, as a matter of conscience, they would not be loyal to a government that made them dissenters by Act of Parliament.
Five years previous to this, or in 1835, I had, as an extra of the _Albion_ newspaper, published by Mr. Cull, about the time York became Toronto, proposed a plan of settlement for the clergy reserves, fitted to solve the difficulties connected with them, whether Industrial, Educational, or Political. My proposal was that an educational tax should be levied, the payments by each church or sect being shewn in separate columns, and each sect receiving from the clergy reserve fund, in the proportion of its payments for education.
This first attempt of mine to get an endowment for education failed, as there was then no system of Responsible Government. But five years afterwards (in 1840) when my election for Toronto had decided the question of Responsible Government, and before the first Parliament met, I spoke to Lord Sydenham, the Governor-General, on the subject. He felt under considerable obligation to me for standing in the breach when Hon. Robert Baldwin found he could not succeed in carrying Toronto. I told him that I felt sure that if we were allowed to throw the accounts of the Province into regular books, we would show a surplus over expenditure. His Excellency agreed to my proposal, and I stipulated that, if we showed a surplus, half would be given as an endowment for an educational system. Happily we found that Upper Canada had a surplus revenue of about $100,000 a year--half of which the Parliament of 1841 set aside for education as agreed--the law stipulating that every District Council getting a share of it would locally tax for as much more, and this constituted the financial basis of our educational system. Thus I have given you a glimpse of the time when Dr. Ryerson and I were active cooperators.
Dr. Ryerson has left no farther record of his two years' ministry in Newgate (Adelaide) Street circuit, Toronto, than that recorded on page 282. Some incidents of it will be found in the letter of the Rev.
Jonathan Scott, editor of the _Guardian_, on page 294. Rev. I. B.
Howard, Dr. Ryerson's assistant at the time, has also furnished me with some personal reminiscences of his intercourse with him during the latter year of Dr. Ryerson's pastoral life. He says:--
When I was Dr. Ryerson's assistant in Toronto, upwards of forty years ago (in 1841-2), he was studying Hebrew with a private tutor.
As I had previously taken lessons in that language he kindly invited me to unite with him (at his expense) in this study. This I did three times a week at his house. On those days I always dined with him; and as it was his custom to spend the hour before dinner in devotional reading and prayer, I had the great privilege of spending this hour with him in his study--and I shall never forget the sincere, heart-searching, and devout manner in which he conducted these hallowed exercises, nor the great spiritual instruction and benefit I received from them. His humble confessions, earnest pleadings, and fervent spirit deeply impressed my youthful heart with the fact that he was indeed a man of God.
During that year (one of the few of his regular pastorate) I had also the privilege of frequently hearing him preach, especially during eight weeks of special and very successful revival services, which we held in old Adelaide (then nearly new and known as "Newgate") Street Church. I have frequently heard him preach since that time, mostly on special occasions, and always with pleasure and profit; but never since he left the pastoral work have I heard from him such earnest, powerful and overwhelming appeals to the minds, and hearts, and consciences of men, as when, with the responsibilities and sympathies of a pastor's heart, he delighted, and moved, and melted the large and admiring audiences which attended his ministry. I have always believed, that, had he continued in his pastoral work, he would have been not only an able and popular, but also in an eminent degree a successful soul-saving preacher.
During the year I was with him in Toronto, Dr. Ryerson frequently heard me preach; and as it was only the second year of my ministry his presence in the congregation was at first a great terror to me; but the kind words of encouragement, as well as the wise and fatherly counsels which he frequently gave me soon allayed my fears, and led me to regard it rather as a privilege than a cross to have him for a hearer.[113] Would that every young preacher had such a kind and sympathizing superintendent!
Hon. William Macdougall also bears testimony to the kindness which he experienced from Dr. Ryerson at this period. He says:
About the year 1840, I was living in the township of Vaughan, and like other boys of the same class and age, devoting my winters to school, and my summers to the healthful exercise of the farm. My father was a good farmer, pretty well-to-do, and I, being the eldest son, was second in command. He had purchased two or three uncleared lots in the same township, one of which was designed for me. I was fond of books, and possessed some good ones, besides I had made diligent use of a circulating library in the neighbourhood. We took in a political newspaper, an agricultural monthly, and the _Christian Guardian_. At this point of my career I met Dr. Ryerson. He came into our neighbourhood to attend a missionary meeting, and stopped at my father's house. I was asked to go with him to his next appointment. We were thus alone together for some hours. On the way we chatted about temperance, history, politics, education, etc. The rebellion of 1837, and the political questions that grew out of it still agitated the public mind. He spoke of Mackenzie and Rolph; of Baldwin and Bidwell; of Sir Francis Head and the Family Compact. I discovered that he admired Bidwell, but disliked Mackenzie. He took much pains to explain to me some points in reference to the clergy reserve and rectory questions, and seeing that I was an appreciative listener, he asked me if I would like to be a politician. I said I would, if I thought I could overturn the Family Compact, secure the clergy reserves for education, and drive the Hudson Bay Company out of the North-West.
He looked at me for a moment with an amused expression. The last plank of my platform seemed to arouse his curiosity. The Hudson Bay Company and its affairs had not then attracted much notice. He asked me why I desired to drive out the Hudson Bay Company. I replied that I had read a lecture by Hon. R. B. Sullivan, on immigration and the movement of population westward, in which he described the Great Valley of the Saskatchewan in colours so glowing, that I wondered why we did not all go there, but on further enquiry I found that a small body of London Fur-traders claimed the whole country as a preserve for musk-rats and foxes, under an old charter from a King who, at the time, did not own a foot of it; that I thought the fur-traders ought to be compelled to give up the good land, _vi et armis_, if need be. He said, "My young friend, your ambition is great; I am afraid you have not considered the difficulties to be overcome." I felt slightly sat upon; but I warmed with my subject, and as I had already made temperance speeches to admiring audiences in the "back concessions," I was not easily disconcerted. He then made the remark which forty years afterwards I recalled to his recollection.
"Before you undertake such enterprises you must study law; it is a noble profession, and in this country is the only sure road to success in politics. If I had not felt it my duty to preach the Gospel, I would have studied law myself." I remarked that I had read articles in the _Christian Guardian_, attributed to him, which I had heard people say exhibited a great deal of legal knowledge.
He seemed pleased by the compliment, but did not acknowledge the paternity of the articles. After some further conversation as to my studies, etc., he recommended me to begin at once to read Latin, and promised to speak to my father and advise him to let me study law. He kept his promise; my father rather reluctantly consented, telling me that if I left home I would lose the farm. You know the rest.
May I not venture the remark, that if a promising agriculturist was spoiled by that interview, Dr. Ryerson was the spoiler? and, if Canada has derived any benefit from my humble labours as journalist, legislator, executive councillor, etc., he is entitled to a share of the credit, for, as I loved--and still recall with envious regret--the unsophisticated pleasures and contentment of a farmer's life, I would, probably, have pursued the even tenor of my bucolic way but for his advice and kind-hearted mediation.
In the political controversies that agitated the country from 1850 to 1862, we sometimes crossed swords. In 1865, it became my duty, as a member of Government, to carry through Parliament an important measure relating to Grammar Schools. Much to his surprise, I successfully resisted all attempts at mutilation, for which he warmly expressed his acknowledgements. During the serious, and sometimes acrimonious discussions which preceded and followed the Act of Confederation, I enjoyed the benefit of his approving sympathy and wise counsel. Others with better warrant may speak of his great power and achievements as a Christian Minister; but you will permit me to say that I knew him as a generous friend and patron of Canadian youth; as a sagacious and resolute man of affairs; as a staunch defender of the British constitutional system of government; and as a patriotic, true-hearted son of Canada--_Si monumentum requiris--circumspice!_
Dr. Ryerson's pastoral charge of the Toronto City Circuit in 1840-41, and other ministerial duties, engrossed all of his time to the exclusion of other matters. It seemed to have been a positive relief to him to engage in these more congenial pursuits. He rarely used his pen, except on very pressing occasions. He was nevertheless a close observer of passing events, but took no active part in them.
Lord Sydenham frequently availed himself of Dr. Ryerson's counsel and co-operation. Shortly before the death of that able Governor, Dr.
Ryerson had gone to Kingston, as requested, on matters of public interest. The unexpected death of Lord Sydenham, on the 19th of September, 1841 (the immediate cause of which was a fall from his horse), called forth a burst of universal sorrow throughout the then newly created Province of Canada. One of the most touching tributes to his memory was penned by Dr. Ryerson, while on his way to Kingston to see him. It was published in the _Guardian_ of the 29th September, and republished with other notices in a pamphlet by Mr. (now Sir) Francis Hincks, then editor of the Toronto _Examiner_. From that sketch of Lord Sydenham's career I take the following concluding passages:--
At the commencement of His Lordship's mission in Upper Canada, when his plans were little known, his difficulties formidable, and his Government weak, I had the pleasing satisfaction of giving him my humble and dutiful support in the promotion of his non-party and provincial objects; and now that he is beyond the reach of human praise or censure--where all earthly ranks and distinctions are lost in the sublimities of eternity--I have the melancholy satisfaction of bearing my humble testimony to his candour, sincerity, faithfulness, kindness and liberality. A few days before the occurrence of the accident which terminated his life, I had the honour of spending an evening and part of a day in free conversation with His Lordship; and on that, as well as on former similar occasions, he observed the most marked reverence for the truths of Christianity--a most earnest desire to base the civil institutions of the country upon Christian principles, with a scrupulous regard to the rights of conscience--a total absence of all animosity against any person or parties opposed to him--and an intense anxiety to silence dissensions and discord, and render Canada contented, happy and prosperous.
... The day before his lamented death he expressed his regret that he had not given more of his time to religion.... The last hours of his life were spent in earnest supplications to the Redeemer, in humble reliance upon whose atonement he yielded up the ghost.
After the publication of this letter in the _Guardian_, Dr. Ryerson received the following acknowledgment from T. W. C. Murdoch, Esq., late private Secretary to Lord Sydenham:--
I ought to have thanked you before for the numbers of the _Guardian_ containing your letter on the death of Lord Sydenham.
That letter I have read over and over again with the deepest emotion, and I cannot but feel how much more worthily the task of writing the history of his administration might have been confided to your hands than to mine. That I shall discharge the duty with affectionate zeal and good faith, I hope I need not assure you, but I fear my inability to do justice to so statesmanlike an administration, or to make apparent to others those nice shades of policy which constituted the beauty and insured the success of his government. In the meantime what are we to hope or expect from the new Governor Sir C. Bagot. My principal confidence is that Sir R.
Peel is too prudent a man to wish discredit to his administration by allowing the re-introduction of the old, bad system, and that consequently Sir Charles will be instructed to follow out to the best of his ability Lord Sydenham's policy.
FOOTNOTES:
[112] In the _Guardian_ of October 7th, 1840, Dr. Ryerson says:--Lord Sydenham well knows the feelings of reluctance and apprehension under which I assumed the responsibility of giving my humble and earnest support to the measures of his government in Upper Canada.... He well knows that I adopted the course I did with a deep consciousness that it would be attended with personal sacrifice, with no other expectation or wish but justice to the church to which I belonged--equal justice to other churches--and the hope of prosperity to my native country under an improved and efficient system of government. I did not indeed expect that hostility against me from London would be prosecuted to the extent it has been.... I have incurred the censure of the British Conference for supporting, and not for opposing, the government when it needed my support, and when it was in my power to have embarrassed it.... As it respects myself personally, I shall not repine at having made the sacrifice, if the new system of government but succeeds, and the land of my birth and affections is made prosperous and happy. Note on page 199.
[113] This the Editor has been assured was also Rev. Dr. Potts'
experience of Dr. Ryerson as a hearer, several years afterwards, and during the time that he (Dr. Potts) was pastor of the Metropolitan Church, Toronto.
CHAPTER XXXVI.
1841.
Dr. Ryerson's attitude toward the Church of England.
The constant references in this volume to Dr. Ryerson's attitude of hostility to the exclusive claims and pretensions put forth on behalf of the Church of England in this province, require some explanation. His opponents sought to neutralize this opposition by endeavouring to make it appear that, because he opposed these claims and ignored these pretensions, he was hostile to the Church of England as a great spiritual power in the land.[114] He had himself often pointed out the fallacy of this reasoning, and drawn so clear a distinction between men and things in the controversy--the Church and her representatives--that I cannot add any thing to what he has written on the subject. In one letter he said:--
I am often charged with hostility to the Church of England. Did I know nothing of the Church of England except what has been exhibited in this province, ... how could I have any partiality for that Church? There is a large and growing branch of the Established Church in England that I venerate, admire, and love; but there is a semi-popish branch of it for which I have no such respect, and that is the branch, with a few individual exceptions, which exists in this province....
Again, in a letter to Hon. W. H. Draper, on the clergy reserve question, dated October 12th, 1838, he said:--
I would not derogate an iota from the respect claimed by the Church of England on account of the prerogatives to which she is legally entitled [in England]. As the form of religion professed by the Sovereign and rulers of the Empire--as the Established Church of the British realm--as the Church which has nursed some of the greatest statesmen, philosophers, and divines that have enlightened, adorned, and blest the world, she cannot fail to command the respect of all enlightened men, whatever may be thought of the conduct and pretensions of the Canadian branch of that Church--pretensions which have been virtually repudiated in royal charters, and contradicted by the entire civil and ecclesiastical history of the old British colonies.
Dr. Ryerson's attitude to the Church of England was clearly defined in a private and friendly correspondence between him and John Kent, Esq., Editor of _The Church_ newspaper, in 1841-42. (See page 97.) That paper was established in May, 1837, as the organ of the Church of England in Upper Canada. It was at first edited by Rev. Dr. (afterwards Bishop) Bethune, rector of Cobourg. In 1841, John Kent, Esq., became its editor.[115] In the religions controversies of those days _The Church_, was ably edited. It was a decided champion of the high church, or Puseyite party, and, as such it came into constant conflict with the Wesleyan Methodists and their organ, the _Christian Guardian_, and especially with its chief editor, Dr. Ryerson. On the 21st December, 1841, Dr. Ryerson wrote a letter for insertion in _The Church_, and accompanied it with a private note to Mr. Kent. From that letter I make the following extracts:--
I, as well as my friends, have been the subjects of repeated strictures in your pages; during the last two years I have replied not a word, nor published a line in reference to the Church Of England.
I have stated on former occasions--and perhaps my two years'
silence may now give some weight to the statement--that my objections had no reference to the existence, or prosperity, of the Church of England as a Church, but simply and solely to its exclusive establishment and endowment in Upper Canada, especially, and indeed entirely, in reference to the clergy reserves. During the discussions which took place, and which were continued for years, I wrote many strong things; but nothing on the Episcopal form of Government, or the formularies, or doctrines of the Church of England. The doctrines of the Church of England, as contained in the Articles and Homilies, I always professed to believe. On the subject of Church Government, I often expressed my views in the language of Dr. Paley, and in accordance with the sentiments of many distinguished dignitaries and divines of the Church of England, that no particular form of Church Government has been enjoined by the Apostles. I have objected to the Episcopal, or any other one form of Church Government, being put forth as essential to the existence of the Church of Christ, and as the only Scriptural form; but no further. I do not think the form of Church, any more than the form of civil government, is settled in the Scriptures; I believe that both are left, as Bishop Stillingfleet has shown at large, to times, places, and circumstances, to be determined upon the ground of expediency and utility--a ground on which Dr. Paley has supported the different orders of the Church of England with his accustomed clearness, ability and elegance. I know, on the contrary, that much may be said upon the same ground in favour of itinerancy, of Presbyterianism, and of independency.
On the subject of forms of prayer, I have never written; though I have for many years used forms of prayer in private as helps to, not substitutes for, devotion. I believe the foundation of the Church of Christ is not laid in forms, but in doctrines....
I believe it would be a moral calamity for either the Church of England, or Church of Scotland, or the Wesleyan Methodist Church, the Congregational, or the Baptist Churches to be annihilated in this province. I believe there are fields of labour which may be occupied by any one of those Churches with more efficiency and success than by any of the others. They need not, and I think, ought not, to be aggressors upon each other....
As there were seven Apostolic Churches in Asia, we believe ourselves one of the Apostolic Churches in Canada.... Those persons, who believe that the instruction, and religious advantages and privileges afforded by our Church will more effectually aid them in working out their salvation than those which they can command in any other part of the general fold of Christ, are affectionately received under our watch-care; but not on account of our approximation to, or our dissent from, the Church of England, or any other Church.
With the settlement of the clergy reserve question ended my controversy with the Church of England, as I have again and again intimated that it would. Churches, as well as individuals, may learn wisdom from experience. I therefore, submit, whether the controversies and their characteristic feelings between the Church of England and the Wesleyan Methodist Church in this province ought not to cease, with the removal of the causes which produced them?... Whether both Churches are not likely to accomplish more religious and moral good by directing their energies against prevalent vice and ignorance than by mutual warfare?
Dr. Ryerson concludes his letter in the following truthful and striking language:--
I intend no offence when I express my conviction that the Church of England in this province has vastly greater resources for doing good than for warring with other Protestant Churches. I know her weak points, as well as her strong towers. I am not a stranger to the appropriate weapons for assailing the one, and for neutralizing the strength of the other. And you have not to learn that it is easier to deface than to beautify--to pull down a fair fabric than to rear a common structure; and that a man may injure others without benefitting himself. On the other hand I am equally sensible that the Wesleyan Methodist Church has nothing to gain by controversy; but I am quite sure, from past experience, as well as from present aspects, that she has not so much to fear, to risk, or to lose, as the Church of England. If controversy be perpetuated between your Church and our own, I wash my hands from all responsibility of it--even should the duty of self-defence compel me to draw the sword which I had, in inclination and intention, sheathed for ever. History, and our own experience to some extent, abounds with monitory lessons, that personal disputes may convulse churches, that ecclesiastical controversies may convulse provinces, and lead to the subversion of governments....
In his private note to Mr. Kent, Dr. Ryerson said:--