Читать книгу The Story of My Life - Egerton Ryerson - Страница 25

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[24] The following is a copy of the document under the authority of which Dr. Ryerson was deputed to go to New York to procure presses and types for the proposed Christian Guardian newspaper:—

This is to certify that the Bearer, Rev. Egerton Ryerson, is appointed agent for procuring a printing establishment for the Canada Conference, and is hereby commended to the Christian confidence of all on whom he may have occasion to call for advice and assistance for the above purpose.

(Signed) William Case, Superintendent. James Richardson, Secretary.

Ancaster, Upper Canada,}

Sept. 4th, 1829. }

[25] These seven papers, taken together, were the first attempt to put into a connected form the history of the Methodist Church in Canada down to 1830.—H.

[26] "Claims of Churchmen and Dissenters," &c., 1826, p. 27. (See p. 80.)

[27] For various reasons (apparently prudential at the time) this reply was never published in the Christian Guardian, as were other replies of the Governor.—H.

[28] This expression, "our Church," illustrates the fact which I have indicated in first paragraph on page 97.

[29] This charge, preferred by such high authority, was taken up boldly by the Methodist authorities. Rev. James (afterwards Bishop) Richardson, Presiding Elder, was commissioned to inquire into its truthfulness. He made an exhaustive report, proving the entire incorrectness of the statement, and that the whole difficulty arose from the persistent efforts of a Mr. Alley (an employé of the Indian Department) to promote his own interest at the expense of that of the Indians, and to remove out of the way the only obstacle to the accomplishment of his purpose—the Methodist Missionary. Dr. Ryerson having pointed out these facts in the Guardian, Capt. Anderson, Superintendent of Indian affairs at Coldwater, questioned his conclusion "that the advice given to the Indians was both prudent and loudly called for, and perfectly respectful to His Excellency." Dr. Ryerson then examined the whole of the evidence in the Case, and (See Guardian, vol. iii., p. 76) came to the following conclusion:—1. That sometimes the local agents of the Indian Department are men who have availed themselves of the most public occasions to procure ardent spirits, and entice the Indians to drunkenness, and other acts of immorality; being apparently aware that with the introduction of virtue and knowledge among these people will be the departure of gain which arises from abuse, fraud, and debauchery. 2. That these agents are not always men who respect the Sabbath. 3. That the Missionary's "absurd advice" was in effect that the Indians should apply to their Great Father to remove such agents from among them. 4. That their "craft being endangered," the agents and parties concerned, "with studied design, sought to injure the missionary in the estimation of His Excellency, and to destroy all harmony in their operations, in order, if possible, to compel the Missionary to abandon the Mission Station." The effect of this controversy was very salutary. His Excellency, having reconsidered the Case, "gave merited reproof and suitable instructions to the officers of the Indian Department in regard to their treatment of the Methodist Missionary." Dr. Ryerson adds:—We had no trouble thereafter on the subject.

[30] Another disturbing element entered subsequently into this controversy. And this was especially embarrassing to Dr. Ryerson, as it proceeded from ministers in the same ecclesiastical fold as himself. I refer 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.