I have thought this explanation, at the present moment, due both to you and to myself. I assure you at the same time of my personal regard, and of my desire and purpose to promote, in every possible way, the great objects which you have proposed, viz., the amicable reunion between the English and Canadian Connexions. [The amende was subsequently made.]

* * * * *

In order to place the English and Canadian reunion question fully and fairly before the English Wesleyan public, Dr. Ryerson was requested to prepare an article on the subject for the London Watchman. This he did. Rev. M. Richey writes from Montreal, on the 28th June, 1847, and thus acknowledges the service which Dr. Ryerson had rendered in this matter:—

Your promptitude in preparing an article for the Watchman, and the ability, as well as noble spirit of Wesleyan catholicity by which it is characterized, have afforded to Dr. Alder the highest satisfaction. The article perfectly corresponds to the ideal he had conceived of a production adapted to place the whole matter before the transatlantic public so as best to accomplish the important object. The article will doubtless appear in the earliest impression of the Watchman, to the joy of thousands of hearts. He has also to acknowledge the receipt of the address of the Canada to the British Conference. Permit me to assure you that Dr. Alder and myself most affectionately reciprocate your expressions of kindness and regard, and we have every confidence that no elements will be ever hereafter permitted to disturb either our ecclesiastical relations or our personal friendship.

On his return from Canada, Dr. Alder wrote to Dr. Ryerson, under date of the 17th September, expressing his grateful feelings at the result of his visit. He said:—

I assure you of the recollection which I cherish of the candid and manly part which you took, both in public and in private, in connexion with the various important matters of business which were brought before us during the sittings of the last Conference in Toronto, as well as previous to the meeting of that assembly. I have not failed in my communications since my return, to do you that justice to which you are so well entitled; and I trust, as I doubt not you do, that the good understanding which has thus been restored, will be as permanent as it is gratifying. Much will depend upon you, as well as upon myself, in securing the harmonious working of the union which has been accomplished; and I shall always be happy to receive from you free and full communications, which will be regarded by me as confidential.

Dr. Alder in a subsequent letter, to Dr. Ryerson, said:—

In the Watchman I have prefaced an account of our Missionary Anniversary by a few observations, in which I have taken occasion to bear testimony to the spirit and conduct of your brother William, as well as of your own, with a view, not merely to perform an act of justice to you, but to prepare the way for the appointment of one, or you both, coming, either now, or at some future period, in a representative character, to our Conference,—an arrangement which, I am persuaded, will be productive of much good in various ways.

In carrying out practically so great a measure as that of the union, difficulties of no ordinary kind will be felt. I have pressed upon, and fully explained our financial matter to, Earl Grey, who has, I believe, written to Lord Elgin on the subject. I think I have made Earl Grey understand the peculiarity of our case. You must press the matter on your side.

In the union matter you must have the greatest practical freedom of operation. I have explained my views to Dr. Dixon, your new President, who sailed last Saturday in the best of spirits.

In a fraternal letter, written in July, 1847, to the Rev. Dr. Olin, President of the Wesleyan University, Middletown, Conn., Dr. Ryerson gave some particulars as to the union with the British Conference. He said:—

You have, doubtless, ere this, heard that a complete adjustment of past differences between the Wesleyan Conferences in England and Canada, has been effected, and that provision has been made for a perfect oneness of their interests and labours in Upper Canada. This important object has been accomplished with a cordiality, and unanimity, and devotion, that I have never seen surpassed, and without the loss—so far as has yet been ascertained—of a single minister or member of either body, and to the universal satisfaction and even joy of both parties. We look upon it with gratitude and wonder, as the Lord's doing, and as marvellous beyond expression in our eyes.

In a reply to this letter written to Dr. Ryerson, in September, 1847, Dr. Olin discusses the question of the Union, and also the relations of the Church, North and South, on the Slavery question:—

I do most cordially rejoice at the happy termination of your negotiations with the Wesleyan body in England. I must confess, however, that I have been somewhat disappointed at the results of your attempts to get on as an independent Conference. In theorizing upon the subject, I have concluded that union would be far more likely to embarrass than to facilitate your movements. I have since learned that there were disturbing influences not discernible by observers at a distance, growing out of the occupancy of the field by conflicting agencies; the heterogenous character of your population and the power of home associations, etc. I rejoice that you have overcome these various obstacles, and are likely to have harmony for the future. All parties will probably be warned and instructed by the temporary interruption in your connexional relations. All must be now deeply impressed with the importance of forbearance and concessions after an experience so memorable of the necessity of union.

I deeply regret that you should have received anything but kindness from our side of the line. I think I can assure you that, as a Church, our sympathies are, and have been, strongly with you; but the natural and spontaneous feelings of the Body are not well expressed; and they are in imminent danger of being perverted on certain questions, which, unfortunately, become party questions amongst us. The Methodist Episcopal Church is passing through a crisis. It has fallen upon her to decide momentous questions under peculiar temptations to error. The ministers are pure and high, above all liability to be influenced by corrupt motives; but we are calamitously enough thrown into a position where we must judge between ourselves and our brethren, with powerful interests and more potent prejudices to mislead us. Beyond all reasonable doubt, we are coming to an issue for which, it is my opinion, the Church of Christ, the world and history, will not cease to reproach us. And yet we are coming to that issue with a good conscience, honestly, so far as party spirit and blind prejudice, and the most unfortunate leading, has left us the power of being honest. I wish my convictions of the right were not quite so unchangeably settled. It would afford me unspeakable relief to be able to suspect that the predestined course of the Church could be other than a flagrant violation of justice. I would gladly surrender my opinion, if I could avail myself of even the benefit of a doubt in favour of retraction. How we shall hereafter be looked upon by the world, is a consideration of less interest than another which perpetually thrusts itself upon my fears—what will God pronounce upon our policy? My only hope is in the indulgence wont to be extended to errors, and even to high offences which are the result of haste, excitement, or prejudice. All of these mitigations may be claimed in anticipation in behalf of the measures which will certainly prevail at our next General Conference. Of the vast majority, which will deny to the South what I esteem their unquestionable rights, I am sure I shall never suspect a man of doing an intentional wrong. I hope your public sentiment and your press will enable to temper their disapprobation with this needful infusion of charity.

After his return to England Rev. Dr. Dixon, in a letter to Dr. Ryerson, thus referred to the impression which his visit to Canada made upon him. He said:—

My impressions are strong respecting the importance of Methodism in Canada. It is at present a glorious religious element in the country, and will become much more powerful. The colony is destined to become, either in its present, or some new connection, a great empire. It is consequently of great importance to adapt your religious system to existing things, preserving points of doctrine.

I must say, that I never think of my intercourse with you; my journeys with your brother; my connection with the Conference; and the kindness of the brethren, but with feelings of intense interest. In imagination, I try to live everything over and over again. Many faces and persons are imprinted on my mind; and almost every scene through which I passed lives in vivid reality. I am often journeying down your glorious lakes and rivers, gazing on your woods and forests, and stretching myself in the expanse, as if there were room to live and breathe. Then, the affection and kindness of everybody! The people and the scenery agree. All is magnificent in America. I hope you may be able, by the divine blessing, to preserve the purity of religion amongst you. I have strong feelings on one point—viz.: the necessity of giving to all our movements an evangelic and aggressive character. We Methodists are so fond of organizations of every sort, and hence of legislating and placing everything under rule and order, that we leave no room for extension and for development. I am convinced that a religious system which does not act on the evangelic principle; and, moreover, have good people free to work and exercise the divine affection, must break down.

I consider myself much more in the character of an observer now, than an actor in anything. I have finished my mission, as regards public work. It ended in Canada; and the above are my last, and, I believe will remain, my unalterable convictions. Our danger is over-legislation; cramping the energies of living piety by decrees and rules; laying too much weight on the springs of individual movement; destroying the man in society, the committee, etc.

I am glad to hear that you preach constantly. This is all that I care about—to endeavour to do some little good in the way of saving souls. Noble work this! So let me intreat you never to let your other avocations interfere with this glorious calling. It is painful to see some men merge the ministerial character in some pitiful clerkship—some book-keeping affair. And worst of all, these parties take it into their head, generally amongst us, to consider themselves and their office as much higher than that of the messengers of Christ!

* * * * *

Two deaths of notable representative men in Canadian Methodism occurred during 1846:—Rev. Thomas Whitehead and Rev. James Evans. Rev. Thomas Whitehead was the venerated representative of the early pioneers of Methodism in Upper Canada, and Rev. James Evans was a remarkable type of the self-sacrificing and devoted missionaries of that Church in the great North-west. A brief sketch of each of these ministers will illustrate points in the history of Methodism in Upper Canada, without which the account of Dr. Ryerson's career and labours would be incomplete,—especially as he had to do with both of these ministers during his lifetime. Rev. Mr. Whitehead was one of these so-called "Yankee Methodists," whom Dr. Ryerson so often and so strenuously defended against the charge of disloyalty; and Rev. James Evans was one of the five brethren with whom he remonstrated so earnestly and yet so kindly in 1833. (See page 131.)

Rev. Thomas Whitehead was in many respects a strongly-marked representative man. He was elected President at the memorable Special Conference held, in the dark days of the Church, in 1840. (Page 274.) A characteristic letter from him to Dr. Ryerson will be found on page 276. Mr. Whitehead was born in Duchess County, New York, in December 1762, when it was still a British Province. He was, therefore, not a "Yankee Methodist," but a United Empire Loyalist. He commenced his ministry in 1783, and went on a mission to Nova Scotia and New Brunswick, where he remained from 1786 until 1804. In September, 1806, he was sent by Bishop Asbury to Upper Canada, where he resided for forty years. He preached his last sermon on Christmas Day, 1845. He was in the ministry 62 years, and died at Burford in January, 1846, aged 83 years.

Rev. James Evans was one of the most noted missionaries of the North-west; and was specially so from the fact that, by his wonderful inventions of the syllabic character in the Cree language, he has conferred untold blessings upon the Indian tribes and missions of all the Churches in that vast North-West territory, in which he only was permitted to labour for six years.

Mr. Evans was born in England in 1800. He was converted in Upper Canada, and in 1830 entered the Christian ministry, and was a member of the Canada Conference from that year. In 1840 he volunteered his services as a missionary to the North-west. At his station of Norway House, he devoted himself to his great work. Rev. E. R. Young, in the Canadian Methodist Magazine for November, 1882, thus speaks of Mr. Evans' eminent service to the mission cause by his famous invention. He says:—

The invention of what are known as the syllabic characters was undoubtedly Mr. Evans' greatest work, and to his unaided genius belongs the honour of devising and then perfecting this alphabet which has been such a blessing to thousands of Cree Indians. The principle on which the characters are formed is the phonetic. There are no silent letters. Each character represents a syllable, hence no spelling is required. As soon as the alphabet is mastered, the student can commence at the first chapter in Genesis and read on, slowly of course, at first, but in a few days with surprising facility.

When the invention became more extensively known, and other Churches desired to avail themselves of its benefits, the British and Foreign Bible Society nobly came to the help of our own, and the kindred Churches having missions in the North West, and with their usual princely style of doing things, for years have been printing, and gratuitously furnishing to the different Cree Indian missions, all the copies of the Sacred Word they require.

Rev. Mr. Young relates an interesting anecdote connected with this alphabet, which occurred when he was a missionary in the North-West. During Lord Dufferin's visit there he conversed with Mr. Young in regard to the Indians in these distant regions, and expressed his solicitude for the welfare and happiness of these wandering races, and made general enquires in reference to missionary work among them. Mr. Young adds:—

In mentioning the helps I had in my work, I showed him my Cree Indian Testament, in Evans' Syllabic Characters, and explained the invention to him. At once his curiosity was excited, and jumping up he hurried off for pen and paper, and had me write out the whole alphabet for him, and then with that glee and vivacity for which His Lordship was so noted, he constituted me his teacher, and commenced at once to master them. Their simplicity, and yet wonderful adaptation for their designed work became clearly recognized by him, for in a short time he read a portion of the Lord's Prayer. Lord Dufferin became quite excited, and, getting up from his chair, and holding the Testament in his hand, exclaimed, "Why, Mr. Young, what a blessing to humanity the man was who invented that alphabet!" Then continuing, he added, "I profess to be a kind of literary man myself, and try to keep up my reading of what is going on, but I never heard of this before. The fact is," he added, "the nation has given many a man a title, and a pension, and then a resting-place, and a monument in Westminster Abbey, who never did half so much for their fellow-creatures." Then turning to me again, he asked, "Who did you say was the author, or inventor of the characters?" "The Rev. James Evans," I replied. "Well, why is it, I never heard of him before, I wonder?" he answered. My reply was, "Well, my lord, perhaps the reason why you never heard before of him was, because he was a humble, modest Methodist preacher." With a laugh he replied, "That may have been it," and then the conversation changed. (Pages 437, 438.)

The following are examples of the

CREE SYLLABIC CHARACTERS.

[Cree characters] a, e, oo, ah. [Cree characters] pa, pe, poo, pah. [Cree characters] ta, te, tooh, tah. [Cree characters] cha, che, choo, chah. [Cree characters] na, ne, noo, nah. [Cree characters] ka, ke, koo, kah. [Cree characters] ma, mee, moo, mah. [Cree characters] sa, see, soo, sah. [Cree characters] ya, yee, yoo, yah.

The following is the mode of forming words:—

[Cree characters] Mah-ne-tooh—Great Spirit. [Cree characters] Oo-mee-mee—Dove. [Cree characters] Nah-pah-ne—Flour-making.

FOOTNOTES:

[130] In a letter to him from the Rev. A. Green, dated November, 1842, the desirability of a union with the Episcopal Methodists was pressed upon his attention. Mr. Green said:—The Episcopal Methodists are gaining ground in many circuits. It would be of much service to us, could we take them on board the old ship again. I learn from Brother Richardson that they are anxious for this, and that Mr. Reynolds would give up his claims, and many of their preachers would retire, could they effect it. But in some parts of the Province the re-union would be opposed; and some members have said, that they would even join the English missionaries if we were to be united with them (the Episcopals). You are a wise man, tell us what we should do. If we do not take steps soon, it will be entirely too late. I understand that they talk of having a Bishop elected soon,—and should Mr. Richardson or Mr. Smith be appointed, it would add greatly to the influence of the party; and yet I cannot now see what steps we could safely take, until we settle the English Union question, for they would take advantage, I fear, of such a reconciliation, to prejudice the old country members against us.

I wish also to obtain your views upon the propriety of petitioning the Governor-General, at once, for a share of the public money granted for the purchase of Sabbath-school books. The sum of L150 goes into the hands of Dr. Strachan annually, for that purpose; and where is it? We are never benefited a farthing by it! Could we obtain one-half, or even one-third of the sum for our schools, it would be of great service to them.[b]

[b] I have no copy of the reply sent to this letter. The letter itself, however, shows what subjects were being discussed in Methodist circles in 1842.

[131] Epochs of Canadian Methodism, pages 292-294.

[132] Dr. Thomas Bond, Editor of the New York Christian Advocate, having suggested in December, 1842, the basis of settlement of the differences between the English and Canadian Conferences, Rev. W. M. Harvard wrote from Quebec to Dr. Bond, dissenting from his proposition. Dr. Bond, in a letter to Dr. Ryerson, commenting on Mr. Harvard's objections, thus refers to the Canadian Connexion:

The Canada Conference was sound in the faith, and well affected to primitive Wesleyan discipline, and when it came of age, the Methodist Episcopal Connexion allowed them, and aided them, to go to housekeeping by themselves. We knew of no objection on either subject, when we, with the kindest of feelings, have now hinted at the possibility of an amicable arrangement between our British and Canadian brethren.



CHAPTER L.

1846-1854.

Miscellaneous Events and Incidents of 1846-1854.

After his return from England, Dr. Ryerson was engaged in the preparation of his Report on a "System of Public Instruction for Upper Canada," from which I have given extracts on page 368. In that report he gave the broad outlines of his proposed scheme of education, and fully explained the principles of the system which he proposed to found. He also prepared a draft of a Bill designed to give effect to some of the most pressing of his recommendations.

In a letter to a friend, dated 18th April, 1846, he said:—My report on a system of public elementary instruction occupies nearly 400 pages of foolscap. It will explain to all parties what I think, desire, and intend. But I would not hesitate to resign my situation to-morrow, and take my place and portion as a Methodist preacher, if I thought I could be as useful in that position to the country at large. My travels have added to my limited stock of knowledge, but they have not altered my principles, or changed my feelings.

To another friend he wrote about the same time:—As the science of civil government is the most uncertain of the uncertain sciences, if I should fail in my exertions—if counteracting influences should intervene which I cannot now foresee, and give success to the opposition against me, or paralyze my influence—I would not remain in office a day, or would I retain it any longer than I could render it a means of strength to our system of government as well as of good to the country. I would rather break stones on the street than be a dead weight to any government, or in any community.

* * * * *

It may be of interest at the present time to learn what was Dr. Ryerson's opinion of Mr. Gladstone in 1845. Writing in the Guardian of March 18th, 1846, in reply to strictures on that statesman, Dr. Ryerson said:—During my late tour in Europe, I was one evening present at the proceedings of the British House of Commons, and heard Mr. Gladstone, the Secretary of State for the Colonies, avow a change in his opinions in regard to ecclesiastical and educational matters. Sir Robert Peel's Government had determined to establish several colleges in Ireland, not connected with the Established Church. Mr Gladstone, in his book on "Church and State," had maintained that the National Church was the only medium through which the Legislature ought to instruct the nation in every department of knowledge.... There was, therefore, a complete antagonism between Sir Robert Peel's policy and Mr. Gladstone's book. On the night I was present, Mr. Gladstone ... frankly stated that he had written a book advocating an opposite policy to that which Her Majesty's Government had deemed it their duty to pursue, in establishing secondary colleges in Ireland; that further reflection and experience had convinced him that his views were not correct; that he fully concurred in the policy of the Government in respect to those colleges, and should, as an individual member of Parliament, give it his support; but that should he do so as a Minister of the Crown, after having publicly avowed very different sentiments, he would not be in a position to place his motives of action above suspicion. To exonerate himself, therefore, from the imputation, or suspicion, of being actuated by a love of office or power, to support, as a Minister of State, what he condemned as an author, he resigned his office; and to do justice to his present convictions of what he conceived the interests of Ireland demanded, he avowed his change of opinion, and his determination to support the Irish policy of Sir Robert Peel, with whom he declared he cordially concurred in every measure which had been discussed in the Cabinet.

Sir Robert Peel followed in a beautiful and touching speech—appealing to the sacrifice which the Cabinet had made in the loss of so able a member as Mr. Gladstone, as a proof of the sincerity of the Government, and the strength of its convictions in its Irish educational policy.

The conduct of those two distinguished statesmen (Dr. Ryerson adds) towards each other on that occasion, presented one of the finest examples of strong personal friendship between two public men that I ever witnessed.

* * * * *

No man excelled Dr. Ryerson in his respect and love for his parents. This was apparent from many incidents, and from the tone of his mother's and father's letters to him, as given in this volume. He generally wrote to them at the beginning of each year. His letter dated Toronto, 1st January, 1847, is, however, the only one which I have. It is as follows:—

My Dear and Most Venerated Parents,—

As heretofore, the first work of my pen is employed in presenting to you my filial respects, and offering you my dutiful and affectionate congratulations at the commencement of another year,—lifting up, as I most earnestly do, my heart to Almighty God, that, having brought you at so advanced an age to the beginning of this year. He will make it the happiest, as well as the holiest of your lives! I cannot but regard the lengthening out of your earthly pilgrimage so much beyond the ordinary period of human life—so much beyond what I expect to reach—as a special means and call of God to become fully ripe for heaven. You stand a long time on the margin of eternity—may that margin prove the verge of eternal glory! As the body grows feeble, may the soul grow strong! As the bodily sight becomes dim, may the heavenly vision become brighter, and the heavenly aspirations and assurances stronger! How great the privilege, and how soul-cheering the thought, especially at the approach of death, to know that "your life is hid with Christ in God." It is in safe keeping, and the disclosure of it bye-and-bye will be glorious beyond conception; for "when Christ, who is our life, shall appear, shall we then appear like Him in glory." The sufferings of the present life, however severe and protracted, are not worthy to be compared with the glory which that life shall reveal. O, my dear parents, may that glory be yours in all the fulness of its splendour, and in all the perfection of its beatitudes!

I thankfully acknowledge the receipt of the two pairs of socks—the last of the many like tokens of my Mother's affection, and the work of her own hands. I scarcely ever put them on without a gush of feeling which is not easily suppressed. They every day remind me of the hand which sustained my infancy and guided my childhood, and the heart which has crowned my life with its tenderest solicitudes, and most fervent and, I believe, effectual prayers. Praised be God above all earthly things, for such a Mother! May I not prove an unfaithful son!

We are all well. I was at brother George's to-day. I hope to see you in the course of the winter. Each of the family unite with me in expressions of dutiful respect and affection to you. Please remember me to all those who reside with you, and to all relatives, and old acquaintances and neighbours.

With daily prayers at the family altar for your health, comfort and happiness, and anxiously desirous of hearing from you, I am, my most honoured Parents, your affectionate son,

Toronto, 2nd January, 1847.

Egerton Ryerson.

Between Dr. Ryerson and Rev. Peter Jones a life-long friendship existed. In a note to Dr. Ryerson, dated Credit, Nov. 1st, 1847, Mr. Jones says: I had the pleasure of receiving a set of your School Reports, for which I thank you from the bottom of my heart, and I trust I shall receive much valuable information which may prove beneficial in our Indian School schemes.[133] My brother, I thank you for all the kindness you have ever shown to me and my dear family, and I hope and pray that the friendship which was formed between us many years ago will last for ever. Pray for us. Rev. Peter Jones had been an inmate of Dr. Ryerson's house during his last illness in 1856. As the crisis approached he desired to return to his own home in Brantford. After he reached there, Ven. Archdeacon Nelles visited him, and in a note to Dr. Ryerson, dated 25th June, said:—Mr. Jones has been gradually sinking ever since his return from Toronto. He enjoys great peace of mind, and I believe truly trusts on that Saviour whom he has so often pointed out to others as the only refuge and hope of poor sinners. May my last end be like his.

* * * * *

After the change of administration, consequent on the result of the recent elections, it was confidently stated that Dr. Ryerson would be removed from office. Having written to his brother John on the subject, his brother replied, on the 9th of February, 1847, as follows: It is quite certain that combined and powerful efforts are being made against you by certain parties, no doubt with a determination to destroy you as a public man, if they can. The feeling of the "radical" party is most inveterate. They are determined, by hook or by crook, to turn you out of the office of Chief Superintendent of Education. All the stir among the District Councils, and about the school law, etc., are but the schemes and measures set on foot by the party in power for the purpose of compassing the great object in view of ousting the "Superintendent of Education."

* * * * *

In a letter which I received from Dr. Ryerson, while at the Belleville Conference, dated June 13th, 1848, he said:—Every distinction has been shown me in the appointments and arrangements of the Conference; and I believe the great body of the preachers will sustain me in all future contingencies.

The Conference thus far has been the most delightful I ever attended. I took the evening service of yesterday, and preached with considerable freedom to an immense congregation; text, John xvii. 17—first part of verse.

There has been an advancement in every department of the interests of our Church during the year. This is very encouraging, and a ground of special thankfulness.

Judge then of Dr. Ryerson's surprise and of mine on seeing the following paragraph in the Globe newspaper, about the same time:

It is said that Egerton Ryerson is trying to get the Methodist Conference to deprive him of his clerical standing, because of his holding a permanent Government situation.

In the course of his reply, Dr. Ryerson said:—When the situation in connection with elementary education was offered to me, in February, 1844, before replying to the offer, I laid the letter containing it before the large Executive Committee of the Wesleyan Conference, and was authorized by that disinterested body to accept of the appointment. When, in the latter part of the May following, I placed the appointment again at the disposal of the Government, as absolutely as if no offer had ever been made or accepted, and determined in June not to accept it under any circumstances, should the offer again be made, a written address was got up to me, numerously signed by the Wesleyan ministers of the Conference which assembled that month, requesting me not to refuse it, should the offer be again made; and it is to the influence of that judgment, in which I confided more than in my own feelings, that the Globe and some other papers are indebted for the opportunity and privilege of abusing me in my present position these last four years. Sir, the Wesleyan Conference is as incapable of entertaining such a proposition as you have attributed to me, as I am indisposed to make it; and, though I am not insensible to the honour and importance of my educational office, I hold it as in all respects consistent with my relations and obligations to the Church, through whose instrumentality I have received infinitely greater blessings than it is in the power of any civil government to bestow.

At the proper time I shall be prepared to show, that I was personally as disinterested (whether right or wrong) in what I wrote in 1844, as in what I wrote in 1838 and 1839 in connection with the names of Marshall S. Bidwell and J. S. Howard, Esquires. I have ever maintained since 1827 what appeared to me right and important principles, regardless of man in high or low places, and favour or oppose what party it might. I have never borrowed my doctrines from the conclaves or councils of party, nor bowed my neck to its yoke; nor have I made my office subservient to its interests in any shape or form, but to the interest of the country at large, so far as in my power, irrespective of sect or party. I should contemn myself if I could perform one act or say one word to court party favour, or avert party vengeance, if such exists. I shall do as I have done, endeavour faithfully to perform the duties and fulfil the trusts imposed upon me, and leave the future, as well as the past, to the judgement of my native country, for the equal rights of all classes of whose inhabitants I contended in "perilous times," and for years before the political existence of the chief public men of any party in Canada, with the exception of the Hon. William Morris.

The question, incidentally raised by the Globe newspaper, after the Conference of 1848, as to Dr. Ryerson's retaining a ministerial status, while holding and administering a civil office was brought up at the next Conference, held at Hamilton, in June, 1849. In a letter to me from the Conference, dated 11th of the month, he said:—I brought my position before the Conference in consequence of a remark from one of the preachers, saying, while Mr. Playter's case was under consideration, "that there was a general opposition among the members of the Conference, occupying the position that Mr. Playter did, or a civil situation." Several of the senior members of the Conference spoke in a very complimentary way respecting me; and a strong satisfaction was expressed from all parts of the Conference with my position—the manner in which I had filled it, and consulted the interests of the Church—expressing their earnest desire that I would continue in it.

In a letter to Dr. Ryerson from his brother, Rev. E. M. Ryerson, from Brantford, on July 2nd, 1848, it would appear, from the foregoing, that some hostile movement was being generally formed against him. His brother said:—I found upon my return from Conference to Brantford that the general topic of conversation was your dismissal from your present office. When I told them it was not the case, some rejoiced, while silent grief and disappointment were visible on the countenances of others.

* * * * *

Dr. Ryerson having been called to Montreal on educational matters, in April, 1849, wrote a letter to me from that city, dated 27th of the month, in which he gave a graphic account of the state of the city during the crisis at that time:—You may well imagine my surprise and regret, on reaching Lachine yesterday, to learn that the Parliament House had been burnt, together with a noble library of 25,000 volumes, containing records of valuable books which can never be replaced. On arriving in Montreal, I found nothing but confusion and excitement, which, instead of subsiding, are increasing, and it is apprehended that to-morrow will be a more serious day than any that has preceded it. Yesterday, the court of the Government House was filled with soldiers, while the street in front of it was crowded with a multitude, who saluted every appearance of any members of the Executive Council, or any of their Parliamentary supporters with hisses and groans. This continued from one o'clock until eight or nine o'clock in the evening. Mr. Lafontaine came out in care of Colonel Antrobus and soldiers, to get into a cab, and he was pelted with eggs and stones. Not one of the Ministers can walk the streets. Last night Mr. Lafontaine's house was sacked, and his library destroyed; and Mr. Hincks' house was also sacked, but he had removed nearly all of his furniture, as well as his family. The scene of to-day was similar to that of yesterday. This afternoon a meeting of several thousands of persons was held in the Champs de Mars. I heard some of the speeches. They were moderate in tone, but the feelings of disgust and contempt for Lord Elgin exceed all conception. There have been two vast assemblages this evening—the one French, the other British—in different parts of the city. Companies of soldiers have been stationed in the streets between them, preventing persons going from one party to the other. I have heard their shoutings since I commenced this letter.

The next day Dr. Ryerson wrote to me again to say:—Nothing has occurred in the city since last night, worth noticing. Soldiers meet you at every turn almost. Two companies of soldiers were stationed to-day in the building in which the Legislative Assembly met. There was a long debate on the causes of the recent disturbances, and strong protestations from all sides of the House against "annexation."

* * * * *

An opportunity to appoint Hon. M. S. Bidwell to the Bench in Upper Canada having occurred, Dr. Ryerson, on the 3rd September, 1849, addressed the following letter to Hon. Robert Baldwin, urging the appointment:—There is one subject I take the liberty of mentioning, although it is contrary to my practice to interfere in any matter of the kind; but the peculiarity of it may excuse me on the present occasion. I allude to the appointment of Mr. Bidwell as one of the new judges in Upper Canada. The recent history of Europe affords many illustrations of circumstances being seized upon by despots to compel the departure of valuable and dreaded men from their own country. You know that it was under such circumstances that Mr. Bidwell was compelled to leave Canada. You know that it was the order of the Imperial Government to elevate Mr. Bidwell to the Bench, that prompted Sir Francis Head to adopt the course towards him that he did. You know, likewise, how long, and faithfully, and ably, Mr. Bidwell laboured to promote the principles of civil and religious liberty which are now established in Upper Canada; and that at a time when great responsibility and obloquy attached to such advocacy. Mr. Bidwell was the author, as well as the able advocate of the laws by which the religious denominations in Upper Canada hold Church property, and by which their ministers solemnize matrimony. I believe he has never altogether abandoned the hope of returning to Canada; but I believe he has felt that he was entitled to the offer of that position, which the Home Government contemplated conferring upon him in 1837. I felt it too delicate a question to propose to Mr. Bidwell when I saw him the other day; but my friend Mr. Francis Hall, of the New York Commercial Advertiser (who sees and converses with him every week), expressed his full conviction that Mr. Bidwell would accept a Judgeship in Upper Canada—that Mr. Bidwell had constantly taken the Canadian Law Reports, and procured the Canadian and English Statutes, and kept up his reading of them as carefully as if he had lived in Canada. I believe the appointment of Mr. Bidwell would be an honour to the Canadian Bench, and an act of moral and political gratitude most honourable to any party, and of great value to Upper Canada. You are aware of the reasons for which I feel a deep interest in this subject, and which will, I trust, excuse in your mind the liberty I take—believing, as I do, that it will be as grateful to your feelings as it will be noble in your character, to remember a man to whom our common country is so much indebted.

To this letter Mr. Baldwin replied, on the 20th September

With respect to the principal object of your letter, you need not, I assure you, have made any excuse for introducing it, even independently of the part taken by you formerly with reference to the case of my friend Mr. Bidwell, and which alone would give you a just claim to address me. I can never feel any suggestion, no matter from what quarter, having his good for its object, to be an intrusion on me, and be assured that nothing could have afforded me greater pleasure than to have had it in my power to have advised his appointment to the Bench. Nor have I ever ceased to do all that I could with propriety to get him to put himself in the position which might lead to such a result. You are aware of the steps I took in 1843 to have his pledge to Sir Francis Head cancelled. I sent you, I think, the correspondence respecting it. (See page 308.) On that being done, I wrote him a letter of which I preserved a copy, from which I send you one. By this you will see how earnestly I pressed him to return then. Had he come in, as I suggested, it was my intention to have offered him the Crown business on whichever of the Circuits he might have chosen. I have subsequently, as often as I felt I dared to do so, urged his return. But it has been felt impossible, until he had placed himself in the position of a practitioner, as formerly, at our own, and not at a foreign, Bar, to advise his appointment to the Bench of the Province. For myself, although friendship might have led me to have overlooked, or overstepped, this difficulty, my judgment, when appealed to, forced me to admit, with my colleagues, that the objection was insuperable.

I am not acquainted with the income he realizes from his profession in New York, but I doubt not it is much beyond what could be obtained in Toronto. Still, if he really does wish to return to Canada, the time is most propitious as far as professional prospects are concerned. Mr. Sullivan, Mr. Blake, and Mr. Esten being taken from the Bar leaves a space to be filled that, I should say, offers the best possible opening.

Had Mr. Bidwell been in his proper professional position here when the Government was called upon to appoint to the places now filled, or on the eve of being filled, by those gentlemen, there is not one of those high judicial positions to which it would not have been at once a pride and a pleasure both to myself and my colleagues to have advised his appointment. Vice-Chancellor Jameson's health, too, will probably ere long lead to his retirement. When that time arrives, will our friend's continued absence be still a barrier to the gratification of our wishes?

If the affairs of the Province shall be then conducted by the same Councils as now sway them, I may say, with almost the same confidence of that future as I do of the past, that it will be the only obstacle to such gratification. I should add, too, that last winter one of my colleagues who, as well as myself, has always taken a particular interest in Mr. Bidwell's return to the Province, wrote to him, informing him of the Judiciary measures intended to be introduced by the Administration, and giving him to understand as distinctly as could properly be done, that, if he had returned to this country when those measures were to go into operation, it would afford us and our colleagues the greatest pleasure to have it in our power to advise his being placed in a situation alike agreeable to his tastes, deserving of his talents, and satisfactory to the public at large. And though, when he wrote first, he expressed some doubt of the Bills becoming law during the last session, yet shortly after, when it was felt expedient to carry them through, he again wrote to inform Mr. Bidwell that this would be done if the sanction of Parliament was obtained to the measures. Whether, in my letters to Mr. Bidwell, on the subject of his return, I have appeared to him not to speak with sufficient warmth, I know not. It has, at all events, not been from indifference to the object. I certainly have felt that, in the uncertainty that must for the future attach to political power, there was a great responsibility in urging one in good business elsewhere to leave that and throw his fortunes again in with us here. I am naturally cautious, and my caution may have led me to speak less warmly than I felt, particularly when I found my first appeals unsuccessful. But he ought, and I hope, does, appreciate my motives. It is true his ear may be poisoned by having had unjust suspicions poured into it. I know I have never afforded any just grounds for such suspicions, and I feel confident that his generous nature would have been far above conceiving any such, had they not been suggested by others. I am, however, perhaps doing wrong. It may be that none such have ever been thought of by anyone. I trust it is so. If otherwise, it is but just to myself to say that they are the foulest, basest and most malignant that mortal ever breathed.

Rev. Dr. Bangs attended the Conference at Brockville in 1850, as a delegate from the American General Conference. On his return to New York he wrote a letter to Dr. Ryerson on the 3rd July:—

I think my trip to Canada was one of the most pleasant tours I ever made, and shall reflect upon it with peculiar delight. I have commenced, as you will perceive by the Christian Advocate, to give the public an account of my visit to your Conference.

The pleasure we enjoyed in our visit to Canada, and especially your hospitality at Toronto, makes us feel truly thankful to God for such hallowed friendships, and reminds us more forcibly than ever of that eternal union which the spirits shall enjoy in a future world.

Dr. Ryerson made a second educational trip to Europe in October, 1850. Writing to me from London on the 8th November, he said:—The day before yesterday, I left Lord Elgin's note of introduction, with my card, at the Colonial Office; the same evening I received a note, appointing yesterday for an interview. Mr. (afterwards Sir B.) Hawes, the Under-Secretary was present. It was most agreeable and gratifying. Lord Grey seemed much delighted with what had been done, educationally, in Upper Canada; and of which he was until then, entirely ignorant. Mr. Hawes asked if I had published any report of my tour in Europe, or the results of it; and as I happened to have a copy of each of the documents I brought with me, I presented Lord Grey with copies of them. He seemed surprised that he had not seen them before, and said he must write to Lord Elgin to send him a copy of each of them for the office. The conversation extended to the United States—our system of Government as contrasted with theirs, etc. Lord Grey and Mr. Hawes appeared entertained and pleased. His Lordship offered to aid me in any way, in his power, that I might devise; and asked me to dine with him.

Last evening, I received from Lord Grey letters of introduction to the Marquis of Lansdowne (President of the Privy Council Committee of Education) to the Rt. Hon. T. B. Macaulay, and Mr. Lingard, successor of Sir J. P. Kay Shuttleworth, and an unsealed letter of introduction from Mr. Hawes, to Sir Henry Ellis, Librarian of the British Museum, in which he said: This will be presented to you by Dr. Ryerson, of Canada, who has rendered great services to the cause of education, not only by his writings, but by his great exertions.

Both Lord Grey and Mr. Hawes seemed to know something about me; and the above copy of note shows the spirit in which they are desirous of aiding me. I shall now commence my work here in good earnest.

Lord Grey introduced the subject of the Toronto University, and of the Bishop of Toronto's Mission to this country, and when he found that I had a copy of the amended University Bill, and the proceedings of the Wesleyan Conference on the subject, he requested them for perusal. In my next interview with His Lordship I shall introduce the subject of the clergy reserves.

I have been very cordially received at the Wesleyan Mission House. I was affected to see Dr. Bunting's great bodily weakness, and surprised to see his intellect clear, quick, and powerful as ever. When he walks, he can only step about six inches at a time. I expect to hear him on Sunday morning, in the same Chapel (Spitalfields Chapel—a once French church, in which the eloquent Saurin has preached, and made a collection for the refugee Huguenots to the amount of L3,000) in which I preached last Sunday, and aided in administering the Lord's Supper.

On the 10th January, 1851, Dr. Ryerson addressed the following note to Sir Benjamin Hawes, from Paris: I saw Cardinal Wiseman on the strength of your kind note of introduction. He appeared to be pleased with the compliment which my call involved—invited me to hospitalities which I think it would not be prudent for me to accept, and promised to have a list of popular (but not denominational) reading books prepared, and the books selected for my inspection on my return to London.

I most fervently hope that you will be prepared to bring before Parliament, early in the approaching session, a Bill to settle the Canadian clergy reserve question—the only remaining obstacle to the social harmony of Canada, and to its affectionate and permanent union with the Mother Country.

* * * * *

In 1852, the new buildings of the Education Department and Normal School, as shown in the accompanying engravings were completed. For Dr. Ryerson's Office see page 422.

Being in England in 1853, Dr. Ryerson wrote to me there:—

I was glad to learn that Lord Elgin was to go in the same steamship with you from Boston. I have no doubt it will have proved interesting to him as well as to you, and perhaps useful to you. I miss you very much from the office, but I do not like to employ any more aid without sanction of the Government, though I could get no one to take your place. I would wish you to write me what Lord Elgin may have thought or said as to our doings and plans of proceeding. If the Library plan succeeds, it will achieve noble results.[134] I feel that our success and happiness in the Department are inseparably united.

In 1854 Dr. Ryerson was appointed a member of Commission to enquire into matters connected with King's College, Fredericton, N.B. His fellow-commissioners were Hon. J. H. Gray, Dr. Dawson, Hon. J. S. Saunders, and Hon. James Brown. Mr. Grey the Chairman, in transmitting the Report of the Commission to the Provincial Secretary of New Brunswick, said:—

I beg to express, with the full conscience of my fellow-commissioners, our acknowledgment of the very valuable assistance offered us by Dr. Ryerson. His great experience, and unquestioned proficiency in all subjects connected with Education, justly entitles his opinions to great weight.

FOOTNOTES:

[133] Being a member of the Conference Committee appointed to confer with the Government on the establishment of Manual Labour Schools for the Indians, Rev. Peter Jones, in writing to Dr. Ryerson from the Credit, on the subject, in September, 1844, said:—You will be glad to see that our Indian brethren have subscribed liberally, which shews their ardent desire to have Manual Labour Schools established amongst them. We forwarded a copy to the Governor-General, and His Excellency was pleased to approve of the liberality of the Indian tribes. From the manner in which His Excellency has always spoken of Indian Manual Labour Schools, I am sure that he will take great pleasure in aiding their establishment. As you have access to the ears of our Great Father at Montreal, may I beg the favour of your explaining to him the object of my visit to England, and the necessity of His Excellency's sanctioning the payment of my expenses. As I intend to visit England for the purpose of augmenting the funds of the Manual Labour Schools, I think at least my expenses should be paid out of the Indian subscriptions of $400.

[134] Lord Elgin always referred to Dr. Ryerson's library scheme in his educational addresses, as the "Crown and Glory of the Institutions of the Province."



CHAPTER LI.

1849.

The Bible in the Ontario Public Schools.

Early in 1849 an important crisis occurred in the history of our Public School system, the evil effects of which were only prevented by the prompt and emphatic protest on the part of Dr. Ryerson, and the equally prompt measures taken by Hon. Robert Baldwin in the matter. The event to which I refer was the hurried passage of a revolutionary School Bill at the end of a Session of Parliament by parties hostile to Dr. Ryerson—a Bill the effect of which would have been the exclusion of the Bible and religious teaching and influence from our Public Schools. In regard to that calamitous event, Dr. Ryerson stated that within three hours of learning that such a Bill was law he informed Mr. Baldwin that the office of Chief Superintendent of Education was at his disposal.

I was absent from Toronto at this time. Dr. Ryerson therefore wrote me a letter on the subject, dated December, 1849, in which he said:—I am happy to say the scandalous School Bill of last session is upset. The members of the Government (including the Governor-General) have examined my letter to Mr. Baldwin, of July last, and have come entirely into my views. Mr. Malcolm Cameron is also out of office, and is striving to create opposition against his former colleagues. Some of the extreme radical papers (Examiner, Mirror, Canada Christian Advocate, Provincialist, &c.,) all state that I had tendered my resignation, and had been persuaded by one or two members of the Government to withdraw it, and they speak piteously of the Government having succumbed to me. The Canada Christian Advocate says I have watched my opportunity to get "Mr. Baldwin and the Government under my thumb." I have been permitted to publish the correspondence of July last, and it has placed me in this new and proud position. I thank God for His goodness in thus opening before me a wider field of usefulness than ever, and for sealing at so early a period, with His approbation, adherence to great principles of Christian truth and social advancement, irrespective of men or parties. I shall commence the New Year with new courage and hope, and I am anxious to see you that we may together devise and prosecute the best means to promote our great work.

The circumstances under which this abortive School Bill, as it proved, of 1849, was passed, is thus described by Dr. Ryerson in a letter written ten years afterwards (in 1859):—

From 1846 to 1849 a host of scribblers and would-be school legislators appeared, led on by the Globe newspaper. It was represented that I had plotted a Prussian school despotism for free Canada, and that I was forcing upon the country a system in which the last spark of Canadian liberty would be extinguished, and Canadian youth would be educated as slaves. Hon. Malcolm Cameron, with less knowledge and less experience than he has now, was astounded at these "awful disclosures," and was dazzled by the theories proposed to rid the country of the enslaving elements of my Prussian school system. Mr. Cameron was at length appointed to office; and he thought I ought to be walked out of the office. Messrs. Baldwin and Hincks (as I have understood), thought I should be judged officially for my official acts, and that, thus judged, I had done nothing worthy of evil treatment. The party hostile to me then thought that, as I could not be turned out of office by direct dismissal, I might be shuffled out by legislation; and a School Bill was prepared for that purpose. That Bill contained many good, but more bad provisions, and worse omissions, but of which only a man who had studied the question, or rather science, of school legislation could fully judge. Mr. Cameron was selected to submit it to his colleagues, and get it through Parliament. He executed his task with his characteristic adroitness and energy. Mr. Hincks never read the Bill, and had left for England before it passed. Mr. Baldwin, amid the smoking ruins of a Parliament House and national library, looked over it, and thought from the representations given him of its popular objects, and a glance at the synopsis of its provisions, that it might be an improvement on the then existing law, while the passing of it would gratify many of his friends. On examining the Bill, I wrote down my objections to it, and laid them before the Government, and proceeded to Montreal to press them in person. I left Montreal in April, 1849, with the expectation that the Bill would be dropped, or essentially mended. Neither was done; the Bill was passed in the ordinary manner of passing bills during the last few hours of the Session; and within three hours of learning that the Bill was law, I informed Mr. Baldwin that my office was at his disposal, for I never would administer that law.

As to the effect of Mr. Cameron's Bill on Dr. Ryerson's future, he said:—The new Bill on its coming into operation, leaves me but one course to pursue. The character and tendency of the Bill clearly is to compel me to relinquish office, or virtually abandon principles and provisions [in regard to the Bible in the Schools] which I have advocated as of great and vital importance, and become a party to my own personal humiliation and degradation—thus justly exposing myself to the suspicion and imputation of mean and mercenary conduct. I can readily retire from office, and do much more if necessary, for the maintenance of what I believe to be vital to the moral and educational interests of my native country; but I can never knowingly be a party to my own humiliation and debasement. I regret that an unprecedented mode of legislation has been resorted to to gratify the feelings of personal envy and hostility. I regard it as a virtual vindication of myself against oft-repeated allegations, that it was felt I could not be reached by the usual straightforward administration of Government. Lately, in the English House of Lords, the Marquis of Lansdowne stated, that Mr. Lafontaine had returned to Canada, and boldly challenged inquiry into any of the allegations against him in reference to past years. I have repeatedly done the same. No such inquiry has been granted or instituted. Yet I am not only pursued by the base calumnies of certain persons and papers, professing to support and enjoy the confidence of the Government, but legislation is resorted to, and new provisions introduced at the last hour of the Session, to deal out upon me the long meditated blows of unscrupulous envy and animosity. But I deeply regret that the blows, which will fall comparatively light upon me, will fall with much greater weight, and more serious consequences, upon the youth of the land, and its future moral and educational interests.... Acting, as I hope I do, upon Christian and public grounds, I should not feel myself justified in withdrawing from a work in consequence of personal discourtesy and ill-treatment, or a reduction of means of support and usefulness. But when I see the fruits of four years' anxious labours, in a single blast scattered to the winds, and have no satisfactory ground of hope that such will not be the fate of another four years' labour; when I see the foundations of great principles, which, after extensive enquiry and long deliberation, I have endeavoured to lay, torn up and thrown aside as worthless rubbish; when I see myself deprived of the protection and advantage of the application of the principle of responsible government as applied to every other head of a Department, and made the subordinate agent of a Board which I have originated, and the members of which I have had the honour to recommend for appointment; when I see myself officially severed from a Normal School Institution which I have devised, and every feature and detail of which are universally commended, even to the individual capacities of the masters whom I have sought out and recommended; when I see myself placed in a position, to an entirely novel system of education at large, in which I can either burrow in inactivity or labour with little hope of success; when I find myself placed in such circumstances, I cannot hesitate as to the course of duty, as well as the obligations of honour and self-respect.... I think it is my right, and only frank and respectful, on the earliest occasion to state, in respect to my own humble labours, whether I can serve on terms and principles and conditions so different from those under which I have, up to the present time, acted; though I cannot, without deep regret and emotion, contemplate the loss of so much time and labour, and find myself impelled to abandon a work on which I had set my heart, and to qualify myself for which I have devoted four of the most matured years of my life.

Having now fulfilled my promise—to communicate to you, in writing, my views on this important and extensive subject—I leave the whole question in your hands.

The result of this letter was, the suspension and abandonment of the Act of 1849, and the preparation and passing of the Act of 1850.

Now Mr. Cameron might naturally feel deeply at the repeal of his own Act without a trial; but after he had time for further examination and reflection, and a more thorough knowledge of the nature and working of the system I was endeavouring to establish, I believe no man in Canada more sincerely rejoiced than Mr. Cameron at the repeal of the Act of 1849, and no man has more cordially supported the present system, or more frankly and earnestly commended the course I have pursued.[135]

The letter to Mr. Baldwin was written on the 14th July, 1849. Speaking of it, Dr. Ryerson said:—

In the former part of that letter I stated the circumstances under which the Act of 1849 had passed, and the fact that my remonstrance against it had not been even read. I then stated what I considered insuperable objections to it. I will quote part of my eighth and tenth objections:—the former relating to the exclusion of ministers as school visitors—the latter relating to the exclusion from the schools of the Bible and books containing religious instruction. They are as follows:—

Another feature of the new Bill is that which precludes Ministers of Religion, Magistrates, and Councillors, from acting as school visitors, a provision of the present Act to which I have heard no objection from any quarter, and from which signal benefits to the schools have already resulted. Not only is this provision retained in the School Act for Lower Canada, but Clergymen—and Clergymen alone—are there authorized to select all the school books relating to "religion and morals" for the children of their respective persuasions. But in Upper Canada, where the great majority of the people and Clergy are Protestant, the provision of the present Act authorizing Clergymen to act as School Visitors (and that without any power to interfere in school regulations or books) is repealed. Under the new Bill, the Ministers of religion cannot, therefore, visit the schools as a matter of right, or in their character as Ministers, but as private individuals, and by the permission of the teacher at his pleasure. The repeal of the provision under which Clergymen of the several religious persuasions have acted as visitors, is, of course, a virtual condemnation of their acting in that capacity. When thus denuded by law of his official character in respect to the schools, of course no Clergyman would so far sanction his own legislative degradation as to go into a school by suffrance in an unministerial character.... The character and tendency of such a change in connection with the Protestant religion of Upper Canada, in contrast with a directly opposite provision in connection with the Roman Catholic Religion of Lower Canada, must be obvious to every reflecting person.

To the school-visiting feature of the present system I attach great importance as a means of ultimately concentrating in behalf of the schools the influence and sympathies of all religious persuasions, and the leading men of the country. The success of it, thus far, has exceeded my most sanguine expectations; the visits of Clergy alone during the last year being an average of more than five visits for each Clergyman in Upper Canada. From such a beginning what may not be anticipated in future years, when information shall become more general, and an interest in the schools more generally excited. And who can estimate the benefits, religiously, socially, educationally, and even politically, of Ministers of various religious persuasions meeting together at quarterly school examinations, and other occasions, on common and patriotic ground, and becoming interested and united in the great work of advancing the education of the young.

The last feature of the new Bill on which I will remark, is that which proscribes from the Schools all books containing "controverted theological dogmas or doctrines." [Under a legal provision containing these words, the Bible has been ruled out of schools in the State of New York.] I doubt whether this provision of the Act harmonizes with the Christian feelings of members of the Government; but it is needless to enquire what were the intentions which dictated this extraordinary provision, since construction of an Act of Parliament depends upon the language of the Act itself, and not upon the intentions of its framers. The effect of such a provision is to exclude every kind of book containing religious truth, even every version of the Holy Scriptures themselves; for the Protestant version of them contains "theological doctrine" controverted by the Roman Catholic; and the Douay version of them contains "theological dogmas" controverted by the Protestant. The "theological doctrine" of miracles in Paley's Evidences of Christianity is "controverted" by the disciples of Hume. Several of the "theological doctrines" in Paley's Moral Philosophy are also "controverted;" and indeed there is not a single doctrine of Christianity which is not controverted by some party or other. The whole series of Irish National Readers must be proscribed as containing "controverted theological doctrines;" since, as the Commissioners state, these books are pervaded by the principles and spirit of Christianity, though free from any tincture of sectarianism.

I think there is too little Christianity in our schools, instead of too much; and that the united efforts of all Christian men should be to introduce more, instead of excluding what little there is.

I have not assumed it to be the duty, or even constitutional right of the Government, to compel any thing in respect either to religious books or religious instruction, but to recommend the local Trustees to do so, and to provide powers and facilities to enable them to do so within the wise restriction imposed by law. I have respected the rights and scruples of the Roman Catholic as well as those of the Protestant.

By some I have been accused of having too friendly a feeling towards the Roman Catholics; but while I would do nothing to infringe the rights and feelings of Roman Catholics, I cannot be a party to depriving Protestants of the Text-book of their faith—the choicest patrimony bequeathed by their forefathers, and the noblest birthright of their children. It affords me pleasure to record the fact—and the circumstance shows the care and fairness with which I have acted on this subject—that before adopting the Section in the printed Forms and Regulations on the "Constitution and Government of the Schools in respect to Religious Instruction," I submitted it, among others, to the late lamented Roman Catholic Bishop Power, who, after examining it, said, [he could not approve of it upon principle, but] he would not object to it, as Roman Catholics were fully protected in their rights and views, and as he did not wish to interfere with Protestants in the fullest exercise of their rights and views.

It will be seen that New England or Irish National School advocates of a system of mixed schools did not maintain that the Scriptures and all religious instruction should be excluded from the schools, but that the peculiarities of sectarianism were no essential part of religious instruction in the schools, and that the essential elements and truths and morals of Christianity could be provided for and taught without a single bitter element of sectarianism. The advocates of public schools meet the advocates of sectarian schools, not by denying the connection between Christianity and education, but by denying the connection between sectarianism—by comprehending Christianity in the system, and only rejecting sectarianism from it. The same, I think, is our safety and our duty....

Dr. Ryerson concludes this part of his letter with these emphatic words: Be assured that no system of popular education will flourish in a country which does violence to the religious sentiments and feelings of the Churches of that country. Be assured, that every such system will droop and wither which does not take root in the Christian and patriotic sympathies of the people—which does not command the respect and confidence of the several religious persuasions, both ministers and laity—for these in fact make up the aggregate of the Christianity of the country. The cold calculations of unchristianized selfishness will never sustain a school system. And if you will not embrace Christianity in your school system, you will soon find that Christian persuasions will soon commence establishing schools of their own; and I think they ought to do so, and I should feel that I was performing an imperative duty in urging them to do so. But if you wish to secure the co-operation of the ministers and members of all religious persuasions, leave out of your system the points wherein they differ, and boldly and avowedly provide facilities for the inculcation of what they hold in common and what they value most, and that is what the best interests of a country require.

Speaking in a subsequent letter of another feature of this question of the Bible in schools, Dr. Ryerson says: The principal opposition which, in 1846 and for several years afterwards, I encountered was that I did not make the use of the Bible compulsory in the schools, but simply recognized the right of Protestants to use it in the school (not as an ordinary reading book, as it was not given to teach us how to read, but to teach us the way to Heaven), as a book of religious instruction, without the right or the power of compelling any others to use it. The recognition of the right has been maintained inviolate to the present time; facilities for the exercise of it have been provided, and recommendations for that purpose have been given, but no compulsory authority assumed, or right of compulsion acknowledged; and the religious exercises in each school have been left to the decision of the authorities of such school, and the religious instruction of each child has always been under the absolute authority of the parents or guardian of each child.... Now many a parent may not exercise the right of using the Bible as a text-book of religious instruction for his child in school, but would even such parent (much less every Protestant parent) be willing to be deprived of that right?

To the objection that the Bible is "often read in a formal and perfunctory manner without any real benefit being derived from it by the pupils," Dr. Ryerson replied: Is not the Bible often read in the family, and even in the Church, "in a formal and perfunctory manner," without any benefit to either reader or hearers: but should we, therefore, take away even "the abstract right of reading the Bible" in the family and in the Church?

To the objection urged against the reading of the Bible in the schools because "a majority of the teachers are utterly unfit to give religious instruction," Dr. Ryerson replied: The reading of the Bible and giving religious instruction from it are two very different things. The question is not the competency of teachers to give religious instruction, but the right of a Protestant to the reading of the Bible by his child in the school as a text-book of religious instruction. That right I hold to be sacred and divine.

To a rejoinder that "the cry for the Bible in the schools is a sham," Dr. Ryerson thus replies: Apart from religious instruction, apart from even the reading of the Bible in the schools, the right of having it there—its very presence there—is not "a sham," but a sign, a symbol of potent significance. The sign of the Cross ... is not a "sham," but a symbol precious to the hearts of hundreds of thousands of our brethren; the coat of arms which stands at the head of all royal patents, nor the sparkling crown which encircles the brow of royalty, is not "a sham," but a symbol which speaks more than words to every British heart; the standard that waves at the head of the regiment, nor the flag that floats at the ship's masthead is not "a sham," but a symbol that nerves the soldier and the sailor to duty and to victory. So the Bible is not "a sham," but a symbol of right and liberty dear to the heart of every Protestant freeman, to every lover of civil and religious liberty—a standard of truth and morals, the foundation of Protestant faith, and the rule of Protestant morals; and "the cry" for the Bible in the schools is not a "sham," but a felt necessity of the religious instructor, whether he be the teacher or a visiting superintendent or clergyman,—is the birthright of the Protestant child, and the inalienable right of the Protestant parent....

No man attaches more importance than I do to secular education and knowledge, and few men have laboured more to provide for the teaching and diffusion of every branch of it; yet, so far am I from ignoring the Bible, even in an intellectual point of view, that I hesitate not to say, in the language of the eloquent Melville, that—

Whilst every stripling is boasting that a great enlargement of mind is coming on the nation, through the pouring into all its dwellings a tide of general information, it is right to uphold the forgotten position, that in caring for man as an immortal being, God cared for him as an intellectual, and that if the Bible were but read by our artizans and our peasantry, we should be surrounded by a far more enlightened and intelligent population, than will appear to this land, when the school-master, with his countless magazines, shall have gone through it, in its length and its breadth.

With a view to supply an omission, and to provide a Manual on Christian Morals for the schools, Dr. Ryerson, in 1871, prepared a little work, entitled First Lessons in Christian Morals. This work was recommended by the Council of Public Instruction for use in schools. It was objected to by the Globe newspaper on several grounds. To each of these objections Dr. Ryerson replied. The first and second objections referred to alleged errors and defects in style. In a letter on the subject, written in April, 1872, Dr. Ryerson said:—

Your third objection is against any book of religious instruction being recommended for use in the public schools. To this objection I reply, firstly, that the want of such a book has been not only felt, but expressed, from different quarters. Secondly, the Irish National Board have not only books on this subject, in their authorized list of school text books, but the Council of Public Instruction has long authorized three of them; each of which contains more reading than any one book of mine. Thirdly, in the Toronto University College, not only is Paley's "Evidences of Christianity" an authorized text book, but also Dr. Wayland's "Moral Science," of the most essential parts of which my books are an epitome.

A fourth objection is that I have given a summary of the "Evidences of Christianity," in respect especially to the inspiration of the Scriptures, miracles, and mysteries. In reply, I observe, first, that if young men, before they finish their collegiate education, should be fortified on this ground, it is equally necessary that those youths who finish their education in the public schools should not be left unarmed on this point. Secondly, pupils in the public schools of the fourth and fifth years are quite as capable of understanding the few pages in which I have condensed and simplified the answers to the common infidel objections, as are young men at college to master the large text books prescribed on the subject. Thirdly, the Irish National Board has provided a book on the subject to which I have devoted two lessons. On the list of text books authorized by the Irish National Board is one entitled, "Lessons on the Truth of Christianity, being an appendix to the Fourth Book of Lessons, for the use of Schools." This book enters far more largely into the subject of miracles than I have done, besides the additional two lessons of answers to infidel objections.

A fifth objection is that I have pointed out the defects of the teachings of Natural Religion, and shown the superiority of the teachings of Revelation over those of Natural Religion. In this I have followed the example of Rev. Dr. Wayland, President of Brown University, R. I.

A sixth objection is, that I have not confined myself to those "laws which regulate our natural obligations;" that I have taught the "positive institutions" of Christianity, such as repentance, faith, reading the Scriptures, personal devotion, family worship, attendance at public worship. In this I have also followed Dr. Wayland. In the conclusion of this letter Dr. Ryerson offers this "apology" for writing his little book on "Christian Morals:" Besides desiring a small amount of religious teaching, one hour (Monday morning) in the week, for the senior pupils of the Public Schools, which the trustees and parents might approve, I did desire a united testimony on the part of Protestantism, as there is a united testimony on the part of Roman Catholicism, as to religious teaching in the schools. One County Inspector writes, that the Roman Catholic priest, in a separate school which the Inspector visited, said, "Your schools are atheistic. You don't acknowledge God." The same charge has been often repeated by the same authority against the public schools. While I have provided and contended for full provision by which the Roman Catholics could teach their own children in their own books of religious instruction, I did desire that there might be a somewhat corresponding unity of testimony and teaching in religious principles and duties of common agreement among Protestants, being first most strongly impressed with its feasibility by the remarks of the late excellent Rev. A. Gale, who, when principal of Knox's Academy, on closing a public examination of the pupils, said that he was persuaded, from his own experience, that all needful religious teaching could be given to pupils at schools without infringing upon any denominational peculiarity. I had long meditated, and at length sought to realize this grand idea in our public schools. One discordant note has interrupted the harmony. The responsibility of the failure, if it is to be a failure, is not with me. I hope the Protestant Christians of Canada will yet realize it, and that my country will yet enjoy the untold advantages of it, though I may die without the sight.

FOOTNOTES:

[135] Mr. Cameron's avowals on the subject are frank and manly. On the occasion of his nomination for the County of Lambton, in October, 1857, he thus referred to the School System, and to its founder:—

On the whole, the system had worked well, the common schools of Canada were admirable, and had attracted the commendation of the first statesmen in the United States, and even in Great Britain they proposed to imitate Canada. He was opposed to Dr. Ryerson's appointment politically, but he would say, as he had said abroad, that Canada and her children's children owed to him a debt of gratitude, as he had raised a noble structure, and opened up the way for the elevation of the people.



CHAPTER LII.

1850-1853.

The Clergy Reserve Question Transferred to Canada.

The re-opening of the clergy reserve question by Bishop Strachan, with a view to obtain relief in the temporary distress mentioned in Chapter xlviii., proved to be a fatal step, so far as his hopes for securing "better terms" were concerned. In the next year after he had issued his pastoral appeal for help, the clergy reserve fund yielded an increase, "and an expectation of a gradual increase annually was officially expressed." ("Secular State of the Church," page 11.)

The Bishop's complaint against the Provincial Government (Chapter xlviii., page 379) was that its management of the clergy reserve lands was wasteful and extravagant. An effort was therefore made, in 1846, to vest these lands in the religious bodies then entitled to a share in the income derived from their sale. Mr. Gladstone communicated with the Governor-General on the subject, with this view, in February, 1846. The proposal, was, however, viewed with alarm, as well as was the fact that such efforts being made in England showed that, as in 1840, so in 1846, the rights of the Canadian people to this patrimony could be at any time alienated or extinguished by the Imperial Government, without the official knowledge or consent of the Canadian Parliament.

These two facts, when they became known and appreciated by the people of Upper Canada, led to the taking of decisive steps to prevent them from becoming realities. The representatives in the Canadian House of Assembly of the Bishop of Toronto sought to get an address to the Crown passed, with a view to vesting a portion of the lands in the Church Society of Toronto. Hon. Robert Baldwin warned the friends of the Bishop of the impolicy and imprudence of such a proposition, and pointed out that if the clergy reserve question was thus re-opened, the former fierce agitation on the subject would be resumed, which might "end in the total discomfiture of the Church." His warning was unheeded, and although the motion for vesting the lands as proposed was rejected, by a vote of 37 to 14, yet the Bishop in his charge, delivered the next year (in June, 1847), said:—

After all, our great desire continues to be to acquire the management of what is left to the Church of the reserves; and why this reasonable desire is not complied with remains a matter of deep regret (page 19).

The question thus brought before the Legislature, led to its being brought before the people, until it became a subject of discussion in political meetings and election contests. Finally, in 1850, the Government of the day secured the passage in the House of Assembly of an address to the Crown, praying for the repeal of the Imperial Clergy Reserve Act of 1840. In that address it is stated that—

During a long period of years, and in nine successive sessions of the Provincial Parliament, the representatives of the people of Upper Canada, with an unanimity seldom exhibited in a deliberative body, declared their opposition to religious endowments.... The address further pointed out that the wishes of the people were thwarted by the Legislative Council, a body containing a majority avowedly favourable to the ascendancy of the Church of England. That the Imperial Government, from time to time, invited the Provincial Parliament to legislate on the subject of these reserves, disclaiming on the part of the Crown any desire for the superiority of one or more particular Churches; that Your Majesty's Government, in declining to advise the Royal assent being given to a Bill, passed by a majority of one, for investing the power of disposing of the reserves in the Imperial Parliament, admitted that from its inaccurate information as to the wants and general opinions of society (in which the Imperial Parliament was unavoidably deficient), the question would be more satisfactorily settled by the Provincial Legislature; that subsequently to the withholding of the Royal assent from the last-mentioned Bill, the Imperial Parliament passed an Act disposing of the proceeds of the clergy reserves in a manner entirely contrary to the formerly repeatedly expressed wishes of the Upper Canadian people, as declared through their representatives, and acknowledged as such in a message sent to the Provincial Parliament by command of Your Majesty's Royal predecessor.

That we are humbly of opinion that the legal or constitutional impediments which stood in the way of provincial legislation on this subject should have been removed by an Act of the Imperial Parliament; but that the appropriation of revenues derived from the investment of the proceeds of the public lands of Canada, by the Imperial Parliament, will never cease to be a source of discontent to Your Majesty's loyal subjects in this Province; and that when all the circumstances connected with this question are taken into consideration, no religious denomination can be held to have such vested interest in the revenue derived from the proceeds of the said clergy reserves, as should prevent further legislation with reference to the disposal of them; but we are nevertheless of opinion that the claims of existing incumbents should be treated in the most liberal manner; and that the most liberal and equitable mode of settling this long-agitated question, would be for the Imperial Parliament to pass an Act providing that the stipends and allowances heretofore assigned and given to the clergy of the Church of England and Scotland, or to any other religious bodies or denominations of Christians in Canada, and to which the faith of the Crown is pledged, shall be secured during the natural lives or incumbencies of the parties now receiving the same ... subject to which provision the Provincial Parliament should be authorized to appropriate as, in its wisdom, it may think proper, all revenues derived from the present investments, or from those to be made hereafter whether from the proceeds of future sales, or from instalments on those already made.