The resolutions on which these proceedings have taken place, were adopted by the Wesleyan Conference in June, 1860. Now, whatever other changes may have taken place, I still adhere to the people of my youth, who were the early instruments of all the religious instruction I received until I attained manhood. Whether they are a polished and learned or a despised people, I still am not ashamed of them, nor of the humblest of their advocates or professors. I stand before you without a blush, in the immediate connection, and identified with that people. The resolutions that were adopted by the Conference, in pursuance of which the Conference appointed a large Executive Committee, consisting of nearly one hundred of the most experienced members of their body, to prepare the memorial which has been presented to Parliament, are these:—

Resolved. 1st. That it is the conviction of a large proportion, if not a large majority of the inhabitants of Canada, that their sons, in pursuing the higher branches of education (which cannot be acquired in day schools, and rarely without the youth going to a distance from the paternal roof and oversight), should be placed in institutions in which their religious instruction and moral oversight, as well as their literary training, are carefully watched over and duly provided for; a conviction practically evident by the fact that not only the members of the Wesleyan Methodist Church, and other Methodists, but the members of the Churches of England, Scotland and Rome have contributed largely, and exerted themselves to establish colleges and higher seminaries of learning for the superior education of their children.

2nd. That no provision for instruction in secular learning alone, can compensate for the absence of provision, or care, for the religious and moral instruction of youth in the most exposed, critical, and eventful periods of their lives.

3rd. That it is of the highest importance to the best interests of Canada that the Legislative provision for superior education, shall be in harmony with the conscientious convictions and circumstances of the religious persuasions, which virtually constitute the Christianity of the country.

4th. That the exclusive application of the Legislative provision for superior education, to the endowment of a college for the education of the sons of that class of parents alone who wish to educate their sons in a non-denominational institution, irrespective of their religious principles and moral character, to the exclusion of those classes of parents who wish to educate their sons in colleges or seminaries where a paternal care is bestowed upon their moral and religious interests, at the same time that they are carefully and thoroughly taught in secular learning; is grossly illiberal, partial, unjust and unpatriotic, and merits the severest reprobation of every liberal and right-minded man of every religious persuasion and party in the country.

5. That the ministers and members of the Wesleyan Methodist Church, aided by the liberal co-operation of many other friends of Christian education, have largely and long contributed to establish and maintain Victoria College, in which provision is made for the religious instruction and oversight of students, independent of any Legislative aid—in which there are fifty-nine students in the Faculty of Arts, besides more than two hundred pupils and students in preparatory and special classes—in which no religious test is permitted by the charter in the admission of any student, or pupil, and in which many hundreds of youths of different religious persuasions, have been educated and prepared for professional and other pursuits, many of whom have already honourably distinguished themselves in the clerical, legal and medical professions, as also in mercantile and other branches of business.

6th. That Victoria College is justly entitled to share in the Legislative provision for superior education, according to the number of students in the collegiate and academical courses of instruction.

7th. That we affectionately entreat the members of our Church, to use their influence to elect, as far as possible, public men who are favourable to the views expressed in the foregoing resolutions, and do equal justice to those who wish to give a superior religious education to the youth of the country, as well as those who desire for their sons a non-religious education alone.

Dr. Ryerson concluded his speech on the 26th April. Towards its close he said:—[One of the speakers] thought to amuse the Committee, by a reference to an expression of mine, used in a letter written by me several years since, that I had meditated my system of public instruction for this country—(for I contemplated the whole system from the primary school to the University)—on some of the highest mountains in Europe, and said, using a very elegant expression, it must therefore be rather "windy." ... No one can have read the history of Greece or Scotland, or the Northern and Western parts of England, without knowing that, from elevated and secluded places, some of the finest inspirations of genius have emanated which have ever been conceived by the mind of man. There are mountains in Europe where the recluse may stand and see beneath him curling clouds, and roaring tempests spending their strength, while he is in a calm untroubled atmosphere, on the summit of a mountain of which it may be said,

"Though round his breast the rolling clouds are spread, Eternal sunshine settles on his head."

And I ask whether it was unphilosophical for an individual who had examined the educational systems of various countries, and who was crossing the Alps, to retire to a mountain solitude, and there, in the abode of that "eternal sunshine," and in the presence of Him who is the fountain of light, to contemplate a system which was to diffuse intellectual and moral light throughout his native country, to survey the condition of that country as a whole, apart from its political-religious dissensions, and ask what system could be devised to enable it to take its position among the civilized nations of the world?...

After giving expression to his views on what he conceived to be a proper and suitable University system for the Province, he concluded with these words:—It is perfectly well known to the Committee that its time, for the last four or five days, has been occupied, not in the investigation of these principles, but by attempts to destroy what is dearer to me than life, in order to crush the cause with which I am identified; and a scene has been enacted here, somewhat resembling that which took place in a certain committee room, at Toronto, in regard to a certain Inspector-General. Every single forgetfulness or omission of mine has been magnified and tortured in every possible way, to destroy my reputation for integrity, and my standing in the country. A newspaper in Toronto, whose editor-in-chief is a man of very great notoriety, has said, since the commencement of this inquiry, that, in my early days, I made mercenary approaches to another church, but was indignantly repelled, and hence my present position. I showed the other day that I might have occupied the place of Vice-Chancellor of the University which Mr. Langton now holds, had I desired (and the proposal was made to me after my return from Europe in 1856), and I have similar records to prove that in 1825, after the commencement of my Wesleyan ministry, I had the authoritative offer of admission to the ministry of the Church of England (see pages 41 and 206). My objection, and my sole objections was, that my early religious principles and feelings were wholly owing to the instrumentality of the Methodist people, and I had been providentially called to labour among them; not that I did not love the Church of England. Those were "saddlebag days," and I used to carry in my saddlebags two books, to which I am more indebted than to any other two books in the English language, except the Holy Scriptures, namely, the Prayer Book and the Homilies of the Church of England. At this very day, Sir, though I have often opposed the exclusive assumptions of some members of the Church of England, I only love it less than the Church with which I am immediately associated.

I have been charged with being the leader of the present movement. I am entitled to no such honour. If I have written a line it has been as the amanuensis of my ecclesiastical superiors; if I have done anything, it has been in compliance with the wishes of those whom I love and honour; and my attachment to the Wesleyan body, and the associations and doings of my early years, have been appealed to, as a ground of claim for my humble aid in connection with this movement. Sir, the Wesleyan people, plain and humble as they were, did me good in my youth, and I will not abandon them in my old age.

I have only further to add, that whatever may be my shortcomings, and even sins, I can say with truth that I love my country; that by habit of thought, by association, by every possible sympathy I could awaken in my breast, I have sought to increase my affection for my native land. I have endeavoured to invest it with a sort of personality, to place it before me as an individual, beautiful in its proportions, as well as vigorous in all the elements of its constitution, and losing sight of all distinction of classes, sects, and parties, to ask myself, in the presence of that Being, before whom I shall shortly stand, what I could do most for my country's welfare, how I could contribute most to found a system of education that would give to Canada, when I should be no more, a career of splendour which will make its people proud of it. I may adopt the words of a poet—though they may not be very poetical:—

'Sweet place of my kindred, blest land of my birth, The fairest, the purest, the dearest on earth; Where'er I may roam, where'er I may be, My spirit instinctively turns unto thee.'

Whatever may have been the course of proceeding adopted towards me in this inquiry, I bear enmity to no man; and whatever may be the result of this investigation, and the decision of the committee, I hope that during the few years I have to live, I shall act consistently with the past, and still endeavour to build up a country that will be distinguished in its religious, social, moral, educational, and even political institutions and character; to assist in erecting a structure of intellectual progress and power, on which future ages may look back with respect and gratitude, and thus to help, in some humble degree, to place our beloved Canada among the foremost nations of the earth.

* * * * *

The following private letters, written to me at the time from Quebec and Kingston, by Dr. Ryerson, throw additional light upon the nature of the contest in which he was engaged. They also reveal what the character of his personal feelings and the exercise of his mind during that eventful time were.

On the 20th April, Dr. Ryerson said:—I have had a very painful and laborious week; but I hope to-morrow to be able by divine help, to answer two of my principal opponents effectually. One of these gentlemen made a very plausible speech yesterday in defence of the University, and in reply chiefly to me, but full of fallacies and misquotations.

April 27th.—I finished my defence yesterday in the presence of a densely crowded room—consisting of a large number of Legislative Councillors and members of the House of Assembly—several of whom, I was told, were quite moved when I closed, and cheered me heartily when I sat down. I was congratulated on all sides by them in the afternoon, upon the manner in which I had triumphantly defended myself. I can only say, to God be all the praise. I felt myself as weak as water. I was so depressed and affected the night before, and the morning of commencing my defence, that I could not speak without emotion and tears; but I prayed and relied upon Him who had never failed me in the hour of trial, and my personal friends were also engaged in prayer in my behalf.

As soon as I commenced, I felt as if an army of such assailants were as so many pigmies, and, my friends say, I handled them as such. The remarks of members of both Houses are various, and some of them amusing—all agreeing in the completeness of the defence. All agree also as to the extravagance and defects of the system, and the unquestionable claims of denominational colleges.

I cannot review the great goodness of God to me during this mortifying week without an overflowing heart and tears of gratitude. More conscious and manifold help from above I never experienced. I hope I may never be called to pass through such another conflict. I spoke two hours and forty minutes on the day before yesterday, and one hour and three-quarters yesterday.

May 8th.—I shall be able to send you to-morrow a copy in slips of my reply to my two principal opponents. I know not what will be the result, but I trust in God, who has done better for us than all our fears or our hopes thus far. I hear that the general conviction of members is with me. One of the Senators told me that he had heard but one opinion on the subject. There are some who are satisfied that I have gained in the contest, but who are not in favour of dividing the endowment. All seem to feel that the present system is bad, and that something must be done, and that denominational colleges must be sustained. I think the House will refuse to do anything until the evidence, etc., on the subject is laid before the country. I thank you for your very kind sympathy in my conflicts.

Kingston, June 7th.—The Conference met yesterday, and seems to be in a very good spirit. A Committee was appointed, named by myself, and moved by Rev. Dr. Wood—to arrange for proceedings on the University question. The Committee met last night, and agreed to have a public meeting; and myself and one or two more to draw up resolutions to be submitted to it. I am desired to address the meeting in the evening, when it is expected there will be a great gathering. I find the preachers to be very cordial and grateful.

Kingston June 8th.—The official lay members of the Church in the city of Kingston presented a congratulatory address to the Conference this forenoon, in which they referred with great feeling and force to the University question, also to the representatives of the Conference at Quebec, and especially to myself—requesting that the Guardian might be more and more the medium of furnishing the connexion with facts and information on the subject, and that my Defence should be inserted in it for the information of our people.

Rev. G. R. Sanderson, seconded by Rev. W. Jeffers, moved a vote of thanks to the official members of Kingston for their address. Rev. J. Spencer, Editor of the Guardian, regarded the address as an attack upon himself, and said the lay members had been instigated to make the attack upon him. Dr. Wood showed that the address simply made a request. Mr. Spencer was considered to have made a great mistake for himself.

The feeling of Conference in regard to myself is very cordial and very enthusiastic on the University question. The article in The Canadian Church is much admired. A copy of it has been sent to the Montreal Gazette, also to the Kingston Daily News. It is an able and most scholarly article.

Kingston, June 13th.—Yesterday afternoon, the Conference considered and unanimously and cordially adopted a series of resolutions on the University question—thanking those who were at Quebec, especially myself—endorsing the memorial pamphlet. My name was received with cheers, whenever mentioned in the resolutions. In the evening, a public meeting was held, and it was a perfect ovation to myself. Some of those present thought that that was the object of the meeting. Rev. W. Jeffers, the new editor, made an excellent speech. Rev. Lachlan Taylor read extracts in a most amusing and effective manner from the Hamilton Spectator, Colonist, Echo, and Church Press. The Hon. Mr. Ferrier spoke most happily on the effect of the discussion, and also of the effect of my speech on the members of both branches of the Legislature. I was cheered throughout, and sat down with four long rounds of cheers. There was much laughter, and occasional deep feeling during my criticisms on the variations, and some of the topics of the speeches of my opponents at Quebec, especially the after-dinner speeches at the Toronto University gathering.

FOOTNOTES:

[148] Since established and supported, as is the one in Montreal, by contributions from the Methodist people.



CHAPTER LIX.

1861-1866.

Personal Incidents.—Dr. Ryerson's Visits to Norfolk Co.

During the years of 1861-1866, Dr. Ryerson was chiefly engaged in his official duties, and part of the time with the University question. There is, therefore, little to record during these years except personal matters. The following letters from two of his brothers indicate how strong was their attachment to him:—

Brantford, 4th October, 1861.—Rev. John Ryerson writes: I have derived more benefit from reading Milner's History this time than I ever did before; especially the experience, writings, &c., of St. Augustine, Cyprian, Bernard, Luther and Zwingle. St. Augustine's conversion and "confessions" have been much blessed to me. I have been led to examine with more care and prayerful attention than ever before, the power, influence, and fruits of vital godliness, as experienced and manifested in the hearts and lives of both the Greek and Latin Fathers; and also the principal instruments of the Reformation in the sixteenth century. O! the power, wisdom, and goodness of God; displayed in all these scenes, matters and lives!

Kingston, May 8th, 1862.—The Rev. Geo. Ryerson writes: We arrived here safely this morning. I write this by the first mail because I feel anxious concerning you. I fear that if you undertake a journey to Quebec in your present state of weakness and disease, that it will be fatal to you. You are providentially unable to bear the bodily and mental exertion. God does not send a sick man to labour in any good work, and he requires us to use ourselves tenderly, when he weakens us.

Brantford, May 9th.—Rev. John Ryerson writes: I had no idea that you had been so seriously ill. It is, however, gratifying now to learn that you are convalescent, and the loss of a little of your "fleshly substance" may prove no great calamity. Were I to lose "forty pounds," as you have, there would be very little of me left!

Brantford, December 22nd.—Rev. John Ryerson writes: During my long missionary tour I preached about ten times, always with liberty and freedom. Since I returned home I have resumed all of my domestic and private devotional exercises, and after my missionary labours realize the return of quiet peace and spiritual communion. Recently, after much prayer, I received a great blessing to my soul, the peace of God coming down upon my heart and going all over me, and I still have peace. God is my portion, my righteousness, and my salvation all the day long.

In September, 1864, Dr. Ryerson wrote the following account of visits which he made to his native county of Norfolk:—

In compliance with many requests, I have thought it would not be improper, and might be acceptable to my Norfolk friends, for me to give an account of my visits during the last two years to my native place, and to the Island within Long Point, which my father obtained from the Crown, and which now belongs to me—marked on old maps as Pottahawk Point, but designated on later maps, and more generally known, as "Ryerson's Island."

I may remark, by way of preface, that for more than thirty-five years of my public life my constitution and brain seemed to be equal to any amount of labour which I might impose on them; but of late years, the latter has been the seat of alarming attacks and severe pain, under any protracted or intense labour; and the former has been impaired by labour and disease. Change of scene and out-door exercise have proved the most effectual remedy for both. My first adoption of this course (apart from foreign travel) was two years since, when a month's daily sea-bathing, boating and walking, at Cape Elizabeth, near Portland, State of Maine, contributed greatly to the improvement of my health and strength. After again resuming my usual work for several weeks, I found that my relief, if not safety, required a further suspension of ordinary mental labour, and diversion of my thought by new objects. I determined to visit the place of my birth and the scenes of my youth. At Port Ryerse I made myself a little skiff after the model of one I had seen at the sea-side, and in which I rowed myself to and from Ryerson's Island, a distance of some thirteen miles from Port Ryerse, and about four miles from the nearest mainland—the end of Turkey Point.

Last autumn I lodged two weeks on the farm on which I was born, with the family of Mr. Joseph Duncan, where the meals were taken daily in a room the wood-work of which I, as an amateur carpenter, had finished more than forty years ago, while recovering from a long and serious illness.

When invited to meet and address the common schools of the county of Norfolk, at a county school picnic held in a grove near Simcoe, the 24th of last June, I determined to proceed thither, not by railroad and stage, as usual, but in a skiff fifteen feet and a half long, in which I had been accustomed for some months to row in Toronto Harbour, between six and eight o'clock in the morning.

Providing, as far as possible, against the double danger of swamping and capsizing, by a canvas deck, proper ballast, and fittings of the sail, I crossed Lake Ontario alone from Toronto to Port Dalhousie in nine hours; had my skiff conveyed thence to Port Colborne on a Canadian vessel, through the Welland Canal, and proceeded along the north shore of Lake Erie, rowing in one day, half-way against head wind, from the mouth of Grand River to Port Dover, a distance of forty miles, taking refreshments and rest at farm houses, and bathing three times during the day. The following day scarcely conscious of fatigue, I delivered two addresses; the one to a vast assemblage of school pupils and their friends, in a grove; the other a lecture to teachers and trustees in the evening.

After visiting my island and witnessing the productive and excellent garden of the family that occupies it, I returned to Toronto in my skiff, by the way of Niagara river, sailing in one day between sun-rise and sun-set (stopping for three hours at Port Colborne) from Grand River to Chippewa, within two miles of the Falls. I had my skiff conveyed on a waggon over the portage from Chippewa to Queenstown (ten miles), and started from Niagara to Toronto about noon of the first Friday in July. When a little more than half way across the lake, I encountered a heavy north-east storm of rain and wind, and a fog so thick as to completely obscure the Toronto light-house, which was within a mile of me. When it became so dark that I could not see my compass, I laid my course, with the sail reefed, by the wind and waves, reaching (a mile west of my due course) the east side of the Humber Bay, between ten and eleven in the evening, and making my way, by a hard pull, to the Toronto Yacht Club House a little before midnight.

About four weeks since my son and myself made the voyage in the same skiff from Toronto to Long Point, but proceeding by railroad from Port Dalhousie to Port Colborne, intending to spend a week or two on the farm, and two or three days on the Island.

I conclude this epitomised sketch with three remarks. I am satisfied of the truth of what I have long believed, that a small boat is as safe, if not safer, than a large one, if properly constructed, fitted out, trimmed, and managed. I believe that many a large open boat, if not capsized by the wind, would have been swamped by the waves over which my little craft rode in safety.

I have never experienced the benefit of out-door exertion and the comfort of retirement to the same degree as during these excursions, besides daily riding on horseback and preparing all the wood consumed at my cottage. Between two and three years ago I found it painful labour to walk one mile, I have since walked twelve miles in a day, besides attending to other duties—an improvement of my general system, which is already acting sensibly and encouragingly on the seat of thought and nervous influence. In my lonely voyage from Toronto to Port Ryerse, the scene was often enchanting, and the solitude sweet beyond expression. I have witnessed the setting sun amidst the Swiss and Tyrolese Alps, from lofty elevations, on the plains of Lombardy, from the highest eminence of the Appenines, between Bologna and Florence, and from the crater summit of Vesuvius, but I never was more delighted and impressed (owing, perhaps, in part to the susceptible state of my feelings) with the beauty, effulgence, and even sublimity of atmospheric phenomena, and the softened magnificence of surrounding objects, than in witnessing the setting sun the 23rd of June, from the unruffled bosom of Lake Erie, a few miles east of Port Dover, and about a mile from the thickly wooded shore, with its deepening and variously reflected shadows. And when the silent darkness enveloped all this beauty, and grandeur, and magnificence in undistinguishable gloom, my mind experienced that wonderful sense of freedom and relief which come from all that suggests the idea of boundlessness—the deep sky, the dark night, the endless circle, the illimitable waters. The world with its tumult of cares seemed to have retired, and God and His works appeared all in all, suggesting the enquiry which faith and experience promptly answered in the affirmative—

With glorious clouds encompassed round Whom angels dimly see; Will the unsearchable be found; Will God appear to me?

My last remark is the vivifying influence and unspeakable pleasure of visiting scenes endeared to me by many tender, and comparatively few painful recollections. Amid the fields, woods, out-door exercises, and associations of the first twenty years of my life, I have seemed to forget the sorrows, labours and burdens of more than two score years, and to be transported back to what was youthful, simple, healthy, active, and happy. I can heartily sympathise with the feelings of Sir Walter Scott when, in reply to Washington Irving, who had expressed disapprobation in the scenery of the Tweed, immortalized by the genius of the Border Minstrel, he said,—

It may be partiality, but to my eyes these gray hills and all this wild border country have beauties peculiar to themselves. I like the very nakedness of the land. It has something bold, and stern, and solitary about it. When I have been for some time in the rich scenery of Edinburgh, which is ornamented garden land, I begin to wish myself back again among my honest gray hills, and if I did not see the heather at least once a year I think I should die.

Dr. Ryerson was very bold and skilful in the management of a sail boat, as may be inferred from the foregoing incidents. On one occasion, a few years ago, while sailing on the Toronto bay in his skiff, he was overtaken by a gale, during which the steeple of Zion Church was blown down, but, through God's goodness, he reached terra firma in safety.

He frequently sailed his little craft, as he has mentioned, from Port Ryerse and Port Rowan to his Long Point cottage—a distance of thirteen and nine miles respectively—and that, too, in all sorts of weather, and sometimes when much larger boats would not venture outside of the harbour.

For many years Dr. Ryerson was considered one of the best shots at Long Point. When over seventy years of age, he killed from seventy to eighty duck in one day in his punt and with his own gun. In the spring of 1880, when in his seventy-eighth year, he was overtaken by darkness, and, not being able to reach his cottage, was compelled to remain all night in the marsh. Rolling himself up in his blankets, in his boat, he quietly went to sleep. In the early morning he was rewarded by capturing nine wild geese.

He crossed Lake Ontario, between Toronto and Port Dalhousie, four times alone in his skiff (only sixteen feet long), and three times accompanied by his son. Fear was unknown to him, and he never lost his presence of mind, even in the most perilous circumstances.

Another favourite recreation of his was riding. He was often seen before six o'clock in the morning enjoying a canter in the suburbs of Toronto.

* * * * *

Writing to me from Ridgeway in August, 1866, he said:—

To-day I left Toronto in my little skiff for Port Dalhousie. The lake was as smooth as glass the greater part of the day, and the latter part of the day there was not a breath of wind, so that I had to row. I got into Port Dalhousie in the evening. I was at the Queen's Own camp at Thorold yesterday. I visited a large number of tents, and examined the whole mode of living, and especially of cooking. It was amusing, among other cases of the same kind, to see several young gentlemen of Toronto cooking, and others assisting. I saw them cutting their meat, etc. They have the reputation of being the best cooks in the battalion. I go to Port Colborne in the rail cars, and will proceed in my skiff to Port Ryerse, or rather to Port Dover first. I hope to get there to-morrow. I went over the battle-ground here last evening.

* * * * *

As many people were curious to know how Dr. Ryerson spent his time at his Long Point cottage, the following letter, written to his cousin, Major Ryerse, in April, 1873, will supply the information. It relates to one day's experience, and was about the average of these experiences there:—On leaving the island cottage, I paddled and pushed my boat about six miles in the marsh, Monday forenoon. I rowed all the way to Port Ryerse against a head wind, one part of the way so strong that I shipped a good deal of water, and got wet. I was from two to eight o'clock rowing from my cottage to Port Ryerse. I was too wet and fatigued to walk to your house, but went to bed at nine, got up at five, and started for Simcoe at six. I walked eight miles out of ten on the ice, from Port Rowan over—going the other two miles by water, in a skiff which we took with us on a hand-sled. During the first eight days I did not go out in the marsh at all, but devoted myself wholly to my papers and books. The second week I went out three times, about three hours each, got a little game, but not enough to leave any on the way, except to a few friends. I am now beginning to enjoy rest more than exertion; and am not certain when I shall come again, or whether I shall come at all again.

* * * * *

While on his educational tour in 1866, Dr. Ryerson wrote to me from Napanee, and said:—There was a very large meeting in Picton on Saturday and another here to-day, and both went with me in everything, with showers of compliments and almost enthusiastic feeling.

A large number of the oldest settlers and Methodists were invited to meet me last night at Mr. Dorland's, in Adolphustown. The service in the evening was to them a feast of fat things, and some of them spoke of it as the happiest occasion of their lives. I felt very happy with them. They said it reminded them of "old times."



CHAPTER LX.

1867.

Last Educational Visit to Europe.—Rev. Dr. Punshon.

In 1867 Dr. Ryerson made his last educational tour to Europe. On his return he prepared two elaborate reports—one on Systems of Education in Europe, and the other on the Education of the Deaf and Dumb. He also went to Paris as an Honorary Commissioner to the International Exhibition held in that city in 1867. While absent he constantly wrote to me. From his letters I make the following selections:—

Paris, January 22nd, 1867.—The pretended concessions of the Emperor of France to the French nation was not much thought of in Paris, as it is regarded here of little value. His announcement of his concessions, as being final, will do him more harm, than the concessions themselves will do good.

The Attorney-General told me to-day that I had won the the heart of Mr. Adderly, M.P., Under-Secretary of State for the Colonies, who is an able man. The Attorney-General gave me a note of introduction to him (in the absence of Lord Carnarvon) in order to introduce me to Lord Stanley, which Mr. Adderly did. He asked me many questions about our school system, and told the Attorney-General I had given him an immense deal of information in a short time.

Nice, February 25.—We left Paris Wednesday evening, and reached Marseilles Thursday noon—passing Lyons, Vienne, Avignon, etc., in the valley of the Rhone, by daylight. The scenery was very beautiful, vine-yards on the hillsides, cultivated fields, trees and shrubs green, almonds in blossom. In the afternoon we "did" Marseilles, visiting the Exchange, the Palais de Justice, the ancient and modern port with its thousands of ships,—28,000 entering it per year—ascended the lofty mount, with garden walls on its sides, to the Notre Dame church which surmounts it—a small church of the sailors hung with innumerable characteristic mementoes of their escapes from shipwreck, through the intercession of their Mother-protector! The view of the city and surrounding country, all dotted with villas, is magnificent. Next morning we started for Nice. Toulon, the Mediterranean naval station of France, is about thirty-six miles this side of Marseilles—about one-third of the way to Nice. It is strongly fortified; its port, which is admirable, contains many French ships of war. The population is about 50,000. Between Toulon and Nice lies the town of Cannes—a rival to Nice as a resort for invalids. The scenery from Marseilles to Nice is beautiful, and sometimes grand—the sea on one side, and the gardens, fields, olive and orange orchards, hillsides and mountain slopes, dotted with hamlets and villas, on the other. In the back-ground of Nice are seen the maritime Alps. Oranges are here seen on the trees; and the trees, shrubs and flowers are green, and some of them in blossom. The breezes gentle, the sun bright and warm, the sky clear, and the atmosphere soft and balmy, one seems to inhale healthful vigour with every breath, and to behold cheerful beauty on every side.

I have here met my old friend, Dr. Pantelioni, who attended me when I was ill in Rome, who was employed by Count Cavour to negotiate with Prince Napoleon and the Emperor the treaty of the 15th September, by which the French troops have evacuated Rome; but he is now an exile from Rome, but hopes soon to return thither. He has the first medical practice here, as he had at Rome.

Florence, March 19th.—Since I wrote to you from Rome, we went to Naples, in ten hours, by railway; spent three days there, and returned, the fourth, here—in 23 hours from Naples—arriving here Sunday morning, in time to dress, get breakfast, and go to church, where we heard the liturgy read evangelically, and a good evangelical sermon. The Church at Rome is High Church; that at Florence is evangelical. But I heard an excellent service from the Dean of Ely (Mr. Goodwin), at Rome. I can give you no particulars of our tour. I do not enjoy it. I have wished a good many times that you were in my place, and that I had a week's quiet on my Island. Rome was dirty, as well as almost wholly given to superstition, though there is a strong and widespread hostility among the masses to the temporal power of the Pope. Naples was dirty, but evinced much business activity. Florence is clean, industrious, and all the people cleanly and well-dressed, except some beggars—an old legacy. But the general hostility to the priesthood is remarkable, though not surprising. The Government had gained in the recent elections, but has a difficult part to play, between the Church and Anti-Church parties, and keeping up a large army, and imposing heavy taxes, of which all complain.

Venice, March 28th.—At Florence, the British Minister introduced me to Count Usedon, the Prussian Minister at Florence, formerly at Paris, a most delightful and variously learned man, who invited me to go to his villa, but I had not time, and who told me all about the working of the Prussian System of Public Instruction, in each neighbourhood—saying that the law had not been changed at all since I was in Prussia; that the Government did nothing but inspect, and see that each locality had a school of a certain kind, and that each person educated his children; but that each locality taxed itself for the support of its school. He told me I could find nothing suitable to my purpose in Prussia, in respect to the militia organization in connection with the school system, as there was no connection between the one and the other, and that the military system was expensive, and much interfered with the ordinary employments; but that Switzerland was the place for me to learn and study the blending of the school system with military training, in consequence of which every Swiss had a good education, understood the use of arms and military drill, and was yet practical, industrious, and sober, while the whole system was very inexpensive. He gave me a letter of introduction to a friend of his in Switzerland, who could give me every information I might desire, and all needful documents.

Lake Como, April 1st.—This is the first place of rest and retirement that we have had since we came to Europe. We are inhaling fresh country air every day. We are in the centre of a natural magnificence, beauty, and grandeur such as I have never witnessed—before us the little, deep, Y-shaped lake, abounding in fish, dotted with skiffs, skirted with flower gardens, walks, shrubs, and villas, and overhung on either side by snow-capped mountains—roses and plants and green flowers at the bottom of the mountains—craggy rocks and deep snow at the top, and all apparently within a mile's distance. Here where we stop is the villa of the Duke of Meiningen, and the palace-residence of the late Queen Caroline of England (now an hotel), and the villa of the King of the Belgians—a favourite place of retirement of the late King. What I have witnessed here, in the quiet Sabbath of yesterday, has given me more impressive views of the varied beauty and magnificence of the works of God than I ever had before, though I had travelled much, and finished my sixty-fourth year the Sabbath before.

London, 30th April.—I was present two hours at the anniversary of the Church Missionary Society—heard the report (a very good one) read, and heard Lord Chichester (President), the Lord Bishop of Norwich, Dean of Carlisle, and the Lord Bishop of Cork. The speaking was evangelical—Methodistically experimental, but nothing like so able and effective as that at the Wesleyan Missionary meeting yesterday.

I attended a meeting this afternoon at City Road Chapel, to hear an address from Lord Shaftesbury on Ragged Schools, and to witness the laying of the corner-stone of a chapel school-house in an alley about six minutes' walk from City Road Wesleyan Chapel—one of the most wretched neighbourhoods in London. I never knew before what the ragged poor of London, in the lanes and alleys, were. I never witnessed such a sight of squalid wretchedness—the neighbourhood literally swarming with children—every window of the houses around full of heads—all indicating that lowest degradation, but many of the children had good features and bright eyes sparkling through the encrustation of dirt. We have no such class in Canada, and I hope we never may.

Lord Shaftesbury's remarks were of the highest type of Scriptural and experimental truth—eminently practical and suggestive. His address to the poor creatures, at the laying of the corner-stone of the edifice, was full of kindness and affection—adopting even the very style of address common among the class whom he addressed. As a specimen, his Lordship said:—"I just heard a boy say behind me, 'which is him?' Now, I am him; you want to see him; and I want to see you, and to talk to you, and to do you good. We have all come here to do you good, because we love you, and the poorer you are, and the more you suffer, the more we wish to help you, and to do you good." He reminded me of the Saviour going about doing good, and of the words of Job (chap. 29), "When the ear heard me, then it blessed me, and when the eye saw me it gave witness to me, because I delivered the poor that cried, and the fatherless, and him that had none to help him," etc. (verses 11, 13, 15, and 16). It was to me an impressive, affecting, and, I trust, a useful lesson.

London, 1st May.—We attended to-day the annual meeting of the British and Foreign Bible Society. The Report was admirably read, and was most gratifying and encouraging. The speeches were excellent, and some parts of them produced a wonderful effect. The Lord Bishop of Carlisle spoke nobly and scripturally; the Dean of Carlisle spoke fervently and affectingly; the Rev. Dr. Miller spoke very ably and effectively; but Mr. Calvert (of Fiji mission), spoke irresistibly to the heart; and Dr. Phillips spoke with surpassing beauty, and charming power. The latter two are both Welshmen, and Methodists—the former a Wesleyan, and the latter a Whitfield Welsh Methodist. The Rev. Mr. Nolan spoke with great excellence; Lord Shaftesbury speaks as a matter of business, naturally, simply, but with dignity, and great force.

But the speeches of clergymen to-day, as well as yesterday, painfully impressed me with the divided, and deplorable state of the Church of England. Indeed, I thought to-day that it was hardly in good taste, or even politic, for clergymen to give such prominence to the internal heresies and divisions of the Church, at a non-denominational meeting, and before their brethren of other denominations, and before the world. But they feel that the evil and danger is so great that they should speak out, and do so on all occasions. There have been disputes and divisions among the Methodists, on personal and political quasi-ecclesiastical grounds, but never of the grave character of those which agitate the Church of England. It is the opinion of many of the clergymen and laymen of the Church, that a formal and great separation will ere long take place between the opposing parties. But, still, I think that the heart of the Church is sound—that neither the ritualists nor the neologists touch the masses of the labouring and middle classes—only some speculative minds, and imaginary spirits, seeking for excitement in religion, as they do in reading novels, and at the theatre. But, after all, I believe, as I hope, the Church will come out of this fiery trial, better, stronger, and more qualified to do good, and with a deeper baptism of the Divine Spirit for its promotion. So far as I have had opportunity to mingle with the ministers and members, and to witness services and meetings, I think I never saw the Wesleyan body in so good a state; so perfectly at peace and united, and so devoted to their one great work; and with a fervour and depth of spirituality not excelled even in Mr. Wesley's day. The personal example and influence of the most eloquent and leading men in the Connexion is highly spiritual and practical.

London, 5th May.—During my present visit to England I have been so deeply impressed with the vast benefit to my native land by a visit to it of Rev. William Morley Punshon that I have written to him on the subject, and have got others to speak to him about it. I was rejoiced, therefore, to get from him a note to-day, dated Bristol, 4th May, as follows:—The more I think about your proposition the more I am impressed that it is in the order of Providence that I should accept it. I have always hoped that I might some day see your great continent and have the opportunity of acquainting myself with the capabilities of your country, and with the work which has been done in it; and on many accounts the present seems to be the most favourable time. If, therefore, you should honour me with an invitation, and the British Conference shall see good to appoint me, I shall place no hindrance in the way, but shall endeavour to regard it as the wish of the Lord.

London, 6th May.—I have gratefully replied to Mr. Punshon, and shall now return to Canada, satisfied that I have, with God's help, accomplished a great work for her, and that we shall reap a rich reward from the services of this honoured minister of Christ.

London, 15th May.—In a kind parting note from Rev. Dr. Elijah Hoole to Dr. Ryerson, dated Mission House, May 15th, the former says: I have written to Dr. Wood to-day, and have informed him how grateful it has been to us to renew our personal intercourse with you. When you have once taken your departure we may hardly hope to meet again, but I shall always thankfully retain the impression of the ability and purity, and Christian love, and missionary zeal, which have always distinguished your personal intercourse with us.

London, 19th June.—This day I had the pleasure of writing to Rev. William Morley Punshon, inviting him to my house when he comes to Toronto. I said to him,—You have probably learned, ere this reaches you, that the Canadian Conference, (now consisting of altogether 612 ministers and preachers), has most cordially and warmly solicited your appointment as its next President, with the request that you will visit and travel through Canada the current year. I assume that you will accept this appointment, and I understood from Rev. Gervase Smith that you would probably come to Canada, in September or October next. As Toronto is the centre of Methodism in Canada, as well as the largest city, and capital of Canada West, I assume, for reasons I have stated in a letter this day addressed to your friend, Mr. Gervase Smith, that you will make Toronto your home. I shall be most happy to entertain you and yours, on your arrival there. I shall be happy to do all in my power to consult your wishes, and promote your comfort, as well as usefulness, in Canada. I pray that the Lord will direct your steps, and prosper your way, to us in this country.

London, July 17th.—In a note from Rev. Gervase Smith to Rev. Dr. Ryerson, dated July 17th, he says:—We all seemed to feel from your first call at our house, that we were adding another valuable friendship to our list, and we followed you over the water with many kind feelings and remembrances. I am very glad to hear so cheering an account of your Conference. As far as I can see, the way is opening out for Mr. Punshon's visit to Canada, as clearly as you or his friends in this country could wish. His removal from us, even for a space, will be a great loss to us; and on grounds of friendship, especially so to myself; but I hope it is all right. It is our earnest prayer that he, and the Conference in his case, may be guided rightly. I should very much like to accompany him. I do not give up the hope of seeing you and the Canadian world, during his residence among you. I have formed a secret resolution to steal away for a few weeks within the next year or two. But perhaps it is wrong to anticipate. "Ye know not what shall be on the morrow."

Toronto, 24th July.—I was thankful this day to receive from Rev. Wm. Morley Punshon a letter dated Bristol, 10th July, acknowledging mine to him of the 19th June. He says:—It brought me the only intimation which I have yet received of the request of the Canadian Conference that I should be appointed to preside over its next session. I feel humbled and thankful for this mark of the confidence of my brethren over the water, and, if Providence opens my way, shall regard myself as favoured with no mean opportunity of getting and doing good. No step in this whole matter has been of my own motion. I am simply passive in the hands of God and of His Church. You have very truly interpreted my wishes and feelings in what you have said to some of my brethren. All our affairs are in higher hands than our own; and if by God's overruling providence, I shall be assured of welcome in Canada, and enabled to work for Christ upon that continent, which I have so often longed to see, I shall regard the disruption of all older ties, and the sacrifice of present position in this country, as a small price to pay—the more, if I can aid in the establishment of a grand Methodist confederacy which shall be one of the great spiritual powers of the New World.

Dr. Ryerson adds, With a grateful heart at God's goodness in this matter, I replied to the letter on the 1st of August, 1867.

While I was in England in 1867, Dr. Ryerson wrote to me (Toronto, August 1st,) to say that:—The Rev. W. M. Punshon, M.A., is coming out to Canada, in October, with his family. He has addressed me several inquiries, which I answer by this mail; but I wrote him to say who you were, what your address was in London, and that you could give him every needful information and suggestion as to his best mode of proceedings. I told him I would write you, and request you to write him a line—also telling him your address, and where you could see him, if he came to London, and offering him every information in your power, that he might desire. All things go on as usual in the Office.

Rev. Gervase Smith, in a letter to Dr. Ryerson, dated at the Bristol Conference, 4th August said:—We have had many important conversations and decisions. Some of which will be interesting to you, and the Canadian friends. Mr. Punshon's appointment to Canada was made by the Conference. I need not say that we are all sorely grieved at even the temporary loss of his presence and service. But the call from Canada was loud, and Providence seemed to indicate the way thither. I need not say that you will take care of him, and let us have him back again as soon as practicable. I am sure that his sojourn among you will be made a great blessing to multitudes, and I doubt not that the future of Methodism in Canada will be influenced by it. He is also heartily appointed as our Representative to the General Conference in America. I judge that the Conference now being held here will be regarded in the future as a very important one.



CHAPTER LXI.

1867.

Dr. Ryerson's Address on the New Dominion of Canada.

While I was in England, in 1867, Dr. Ryerson wrote to me late in July, to say:—Some of our leading public men were anxious that I should do something to assist in placing government upon the right foundation in our new civil state. But before communicating with them I determined to write boldly, an Address to the people of Upper Canada. These friends were delighted when they learned my determination, after I had written about half my address. It was printed last evening. It will, of course, draw upon me a great deal of abuse. But I have counted the cost, and thought I ought to issue it under the circumstances. I think a reaction is already beginning. I have thought it my duty to make one more special effort to save the country from future wretchedness, if not ruin, caused by the bitter party spirit of the press, whatever it might cost me.... I am wonderfully well; but take some exercise every day, and do not work very long at a time.

The Address was issued in pamphlet form in July, 1867, and under the title of "The New Canadian Dominion: Dangers and Duties of the People in regard to their Government." From it I make the following extracts:

While I heartily unite in your rejoicings over our new birth as a nation, I beg to address you some words on our national duties and interests. I do so because my opinions and advices have been requested by many persons deeply interested in the public welfare; because I am approaching the close of a public life of more than forty years, during which I have carefully observed the hindrances and aids of our social progress, and have taken part, since 1825, in the discussion of all those constitutional questions which involved the rights and relations of religious denominations and citizens, and which have resulted in our present system of free government and of equal rights among all religious persuasions; because my heart's desire and prayer to God is, that the new Dominion of Canada may become prosperous and happy, by beginning well, by avoiding those errors which have in time past been injurious to ourselves, and which have impeded the progress and marred the peace of other peoples, and by adopting those maxims of both feeling and conduct which the best and most experienced public men of Europe and America have enjoined as essential to the strength and happiness, the advancement and grandeur of a nation....

We are passing from an old into a new state of political existence. The alleged evils of former civil relations have induced the creation of new ones; and the denounced evils of a former system of government have led to the establishment of a new system.... We have been raised from a state of colonial subordination to one of affectionate alliance with the mother country. Then the first act of wisdom and duty is, to note and avoid the evils which marred our peace and prosperity in our former state, and cultivate those feelings and develop those principles of legislation and government which have contributed most to the promotion of our own happiness and interests as well as those of other nations.

If you will call up to your recollection the events of our country's history for the last twenty years, I am sure you will agree with me that personal hostilities and party strife have been the most fatal obstacles to our happiness and progress as a people—an immense loss of time and waste of public money in party debates and struggles—a most fruitful source of partiality and corruption in legislation and government.... During the last two years that there has been a cessation of party hostilities and a union of able men of heretofore differing parties for the welfare of the country, there has been an economy, intelligence and impartiality in legislation, and in the whole administration of government, not equalled for many years past, a corresponding improvement in the social feelings and general progress of the country, as well as an elevation of our reputation and character abroad, in both Europe and America....

In no respect is the education of a people more important than in respect to the principles of their government, their rights and duties as citizens. This does not come within the range of elementary school teaching; but I have sought to introduce, as much as possible, expositions on the principles, spirit and philosophy of government, in my annual reports, and other school addresses and documents, during the last twenty years, and so to frame the whole school system as to make its local administration an instrument of practical education to the people, in the election of representatives, and the corporate management of their affairs—embracing most of the elementary principles and practice of civil government, and doing so to a greater extent than is done in the school system of any country in Europe, or of any State in America. And the strength and success of the school system in any municipality have been in proportion to the absence of party spirit, and the union of all parties for its promotion.... What is true in school polity is true in civil polity; and what is true in the educational branch of the public service, is true in every branch of the public service.

I am aware that many good and intelligent men, of different views and associations, regard partyism as a necessity, a normal element, in the operations of free civil government.... I think they are in error, at least in the Canadian sense of the term party; and that this error has been at the bottom of most of our civil discords and executive abuses. I think that partyism is a clog in the machinery of civil government, as in that of school or municipal government; in which there is free discussion of measures, and of the conduct of Trustees and Councillors; and there have been elections and changes of men as well as of measures.... When party assumptions and intolerance have gone so far as to interfere with the proper functions of government, with the constitutional rights of citizens, or of the Crown, I have, at different times, in former years, being trammelled by or dependent upon no party, endeavoured to check these party excesses, and oppressions, sometimes to the offence of one party, and sometimes to the offence of another, just as one or the other might be the transgressor. I was, of course, much assailed by the parties rebuked; but no consideration of that kind should prevent the public instructor—whether educator or preacher—from ... teaching what he believes to be true and essential to the advancement of society, please or offend whom it may, or however it may affect him personally.

I have rejoiced to observe, that many who have heretofore been men of party and of party government have resolved to inaugurate the new system of government, not upon the acute angle of party, but, upon the broad base of equal and impartial justice to all parties, the only moral and patriotic principle of government, according to my convictions, and the only principle of government to make good and great men, and make a progressive and happy country....

Thankful to find that the new system of civil government was to be established upon the same principles as those on which our school system has been founded and developed to the satisfaction of the country, and to the admiration of all foreign visitors; and believing that the present was the juncture of time for commencing a new and brighter era in the history of Canada—I have felt that it had a claim to the result, in epitome at least, of my fifty years reading and meditation, and more than forty years occasional discussion, respecting these first principles of government, for the freedom, unity, happiness, advancement and prosperity of a people....

I believe there is a judgment, a conscience, a heart in the bosom of a people, as well as in that of an individual, not wholly corrupted—at least, so I have in time past found it in the people of Upper Canada—and to that judgment, and conscience, and heart, I appeal. If what I have written is true, and if what I have suggested is wise, just, and patriotic, I am not concerned as to what any deceptive or dishonest art can do to the contrary; for, as Robert Hall beautifully said, on a similar occasion, "Wisdom and truth, the offspring of the sky, are immortal; but cunning and deception, the meteors of the earth, after glittering for a moment, must pass away."

After devoting several pages to illustrate the evils of partyism in government, Dr. Ryerson proceeds:—This partyism in government is contrary to the avowed principles and objects of reformers in the true heroic age of Canadian reform. "Equal rights and privileges among all classes, without regard to sect or party," was the motto of the reformers of those days, and was repeated and placed upon their banners in almost every variety of style and form. And what was understood and meant by that expressive motto, in the whole administration of government, will be seen from the following facts:—The reformers and reform press of Upper Canada, hailed and rejoiced in the principles of the government of Lord Durham, Lord Sydenham and Sir Charles Bagot. The Earl of Durham, in his reply to the address of the citizens of Toronto, July, 1838, said:

On my part, I promise you an impartial administration of government. Determined not to recognize the existence of parties, provincial or imperial, classes or races, I shall hope to receive from all Her Majesty's subjects those public services, the efficiency of which must ever mainly depend upon their comprehensiveness. Extend the veil of oblivion over the past, direct to the future your best energies, and the consequences cannot be doubted.

The favourite phrase and avowed doctrine of Lord Sydenham was "equal and impartial justice to all classes of Her Majesty's subjects." After the union of the Canadas, Lord Sydenham appointed Mr. Draper Attorney-General, and the late Mr. R. Baldwin, Solicitor-General—the first "coalition" in Upper Canada. He also intimated at the time that he attached equal importance to the return of Mr. Draper and Mr. Baldwin; and that opposition to the one as well as to the other, under whatever pretence it may be got up, is equally opposition to the Governor-General's administration. Parties and party spirit have nearly ruined the country; the object of the Governor-General is to abolish parties and party feelings by uniting what is good in both parties....

Lord Sydenham's two years administration of the Canadian government proved the greatest boon to Upper Canada, and the principles and policy of it were highly approved by Reformers and the Reform press generally....

Judge Story, in his Commentaries on the Constitution of the United States, says:—

The best talents and the best virtues are driven from office by intrigue and corruption, or by the violence of the press or of party.

In harmony with the statement of the great Judge Story, the famous French writer, M. de Tocqueville, in his Democracy in America, observes:—

It is a well authenticated fact that, at the present day, the most talented men in the United States are very rarely placed at the head of affairs, and it must be acknowledged that such has been the result in proportion as democracy has outstripped its former limits. The race of American statesmen has evidently dwindled most remarkably in the course of the last fifty years.

These remarks of M. de Tocqueville apply to some extent to Canada where there has been a manifest decline in the standing and ability of our public men. There are exceptions, but what instances have we now of the representatives or equals of the Robinsons, the Macaulays, the Bidwells, the Jones', the Lafontaines, the Hagermans, the Baldwins, the Drapers, the Willsons, and many other political men of forty and twenty years ago?[149] To what is this decline in public men, in an otherwise advancing country, to be ascribed but to the unscrupulous partizanship of the press and politics, which blacken character instead of discussing principles, which fight for office instead of for the public good, and that by a barbarous system of moral assassination, instead of public men respecting and protecting each other's standing, and rivalling each other's deeds of greatness and usefulness. In England, the character of public men is regarded as the most precious property of the nation; and if the personal character of any member of Parliament, or other public man, is assailed by the public press or otherwise, you will see opponents as well as friends rallying round the assailed, and sustaining and shielding him by their testimony, as a matter of common or national concern. When Sir Robert Peel, in the last great debate of his life, objected to Lord Palmerston's Grecian policy, he referred to Lord Palmerston's character and abilities—not to depreciate and calumniate his great rival, but to exclaim, amid the applause of the House of Commons, "We are proud of the man! And England is proud of the man!" But in Canada, the language of a partizan press and politician is "down with the man; execrate and execute the man as a corruptionist and traitor!"

It is with a view to the best interests of our whole country, that I have thus addressed my fellow countrymen, contributing the results of my best thoughts and experience to your beginning well, that you may do well and be well under our new Dominion, though I cannot expect long to enjoy it. My nearly half a century of public life is approaching its close. I am soon to account for both my words and my deeds. I have little to hope or fear from man. But I wish before I go hence to see my fellow citizens of all sects and parties unite in commencing a new system of government for our country and posterity,

That all things may be so ordered and settled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be established among us for all generations.

On the publication of this Address, Dr. Ryerson received commendatory letters from various gentlemen throughout the Province. I select three. The first is from Mr. Jasper J. Gilkison, Brantford, dated August 10th:—

As a Canadian and British subject, permit me to thank you for the admirable pamphlet which you have had published, as it is the one thing wanted for the instruction and guidance of the people of the Dominion, aye, and for the world. It should be circulated free throughout the land. Never in the history of any country did a more favourable opportunity arise to test the fallacy that good government can alone emanate from that of party. We have, in fact, had an illustration of no-party government during the past few years productive of peace and quiet among us, and it could be continued indefinitely, were it not for bad-hearted men.

Were men actuated solely for the welfare and progress of our country, the Government could most successfully be carried on, much in the same way as a great company; the Executive and Parliament being somewhat analagous to a board of directors and shareholders.

Your pamphlet cannot fail to be productive of immense good, for it will cause reflection on a subject but little thought of by many with a vast amount of ignorance as to the true form of government calculated to confer the greatest benefits and happiness on a people, and which, I think, you have clearly pointed out. In our present position, were the Government to try the experiment, and take Parliament into its counsels, I fancy it would succeed, by all uniting for the common good.

The second was from Mr. Wm. (now Judge) Elliot, dated London, August 20th:—

Allow me to express to you a sense of gratitude, which I feel in common, I trust, with all reasonable people, on the occasion of your address on the political aspect of the Dominion of Canada.

I have had some limited connection with political contests in this part of the Province, and what I have seen and learned impels me to offer you my humble thanks for this contribution to our political treasury.

Whether we have arrived at such a condition of society as entirely to discard party political conflict may, I suppose, admit of serious doubt. But that at this juncture your admonitions are most valuable, all who reflect on the future will, I think, acknowledge. In more than one electoral contest already, I have referred, I believe with good effect, to your remarks, and I beg of you to allow me the pleasure of thus acknowledging the value of your counsel. That you may long be spared to advance the educational interests of the country, and to allay the discord and acrimony of faction, is the sincere prayer of yours faithfully,

William Elliot.

The third from a gentleman in Matilda:—

Permit me to thank you for the seasonable pamphlet you have issued on the Dominion, and the sound advice it contains, addressed to the people of this country. I have read it with pleasure, and am of opinion that it should be scattered broadcast, for the consideration of electors at this very important juncture.

FOOTNOTES:

[149] It affords me pleasure to remark, and I do so without any reference to the political opinions or relations of the gentlemen concerned, that some of our rising Canadians have entered, and others are seeking an entrance into Parliamentary life upon the ground of their own avowed principles, personal character and merit, as free men, and to exercise their talents as such, and not as the articled confederates, or proteges, or joints in the tail of partizanship. Free and independent men in the Legislature, as in the country, are the best counterpoise to faction, and the mainspring to a nation's progress and greatness. Faction dreads independent men; patriotism requires them.



CHAPTER LXII.

1868-1869.

Correspondence with Hon. George Brown.—Dr. Punshon.

On the 24th of March, Dr. Ryerson addressed the following letter to the Hon. George Brown:—

I desire, on this the 65th anniversary of my birth, to assure you of my hearty forgiveness of the personal wrongs which, I think, you have done me in past years, and of my forgetfulness of them so far, at least, as involves the least unkindness and unfriendliness of feeling.

To express free and independent opinions on the public acts of public men, to animadvert severely upon them when considered censurable, is both the right and duty of the press; nor have I ever been discourteous, or felt any animosity towards those who have censured my official acts, or denounced my opinions. Had I considered that you had done nothing more in regard to myself, I should have felt and acted differently from what I have done in regard to you—the only public man in Canada with whom I have not been on speaking and personally friendly terms. But while I wish in no way to influence your judgment and proceedings in relation to myself, I beg to say that I cherish no other than feelings of good will, with which I hope to (as I soon must) stand before the Judge of all the earth—imploring, as well as granting forgiveness for all the wrong deeds done in the body.

On the same day Mr. Brown replied as follows:—

I have received your letter of this day, and note its contents.

I am entirely unconscious of any "personal wrong" ever done you by me, and had no thought of receiving "forgiveness" at your hands.

What I have said or written of your public conduct or writings has been dictated solely by a sense of public duty, and has never, I feel confident, exceeded the bounds of legitimate criticism, in view of all attendant circumstances. What has been written of you in the columns of the Globe newspaper, so far as I have observed, has been always restrained within the limits of fair criticism toward one holding a position of public trust.

As to your personal attacks on myself—those who pursue the fearless course as a politician and public journalist that I have done for a quarter of a century, cannot expect to escape abuse and misrepresentation; and assuredly your assaults have never affected my course toward you in the slightest degree. Your series of letters printed in the Leader newspaper some years ago, were not, I am told, conceived in a very Christian spirit, but I was ill at the time they were published, and have never read them. Your dragging my name into your controversy with the Messrs. Campbell—on a matter with which I had no personal concern whatever—was one of those devices unhappily too often resorted to in political squabbles to be capable of exciting more than momentary indignation.

The following letter from Dr. Ryerson to Mr. Brown, dated Toronto, April 13th, closed the correspondence:—Your note of the 24th ult., did not reach me until Saturday evening—night before last.

I wrote my note of that date with the view of forgetting, rather than reviving, the recollection of past discussions.

I never objected to the severest criticisms of my "public conduct or writings." My remarks had sole reference to your "personal attacks" and "assaults," made over your own name, and involving all that was dear to me as a man, and a father, and a Christian—"personal attacks" and "assaults" to which my letters in the Leader referred to by you, and which you had engaged to insert in the Globe, but afterwards refused, were a reply; in the course of which I convicted you not only of many misstatements, but of seven distinct forgeries—you, by additions, professing to quote from me in seven instances the very reverse of what I had written, and your having done all this to sustain "personal attacks" and "assaults" upon me.

Besides this, on at least two subsequent occasions, you charged me with what involved an imputation of dishonesty; and when I transmitted to you copies of official correspondence relating to the subject of your allegations, and refuting them, you refused to insert it in the Globe, and left your false accusations unretracted to this day.

It was to such "personal attacks" and "assaults" on your part against me, and not to any legitimate criticisms upon my "public conduct or writings," that I referred in my letter of the 24th ult.

I admit the general fairness of the Globe towards me during the last few months; but that does not alter the character of your former "personal attacks" and "assaults" upon me, and to which alone what you call my "personal attacks" and "assaults" upon you were but defensive replies and rejoinders.

I certainly have no reason to be dissatisfied with the results of such "personal attacks" and replies, notwithstanding your great advantage in having a powerful press at your disposal; and I am prepared for the future, as I have been for the past, though I wish, if possible, to live peaceably with all men.

* * * * *

Dr. Ryerson having been appointed delegate (with Dr. Punshon) to the American General Conference of 1868, at Chicago, he wrote to me from that city on the 14th of May:—

On our way here we stopped at London, where Mr. Punshon lectured nobly. We reached here Tuesday evening, and were most heartily welcomed by Bishop Janes, and by our hosts.

We were introduced to the Conference to-day, and were most cordially received. Mr. Punshon was introduced by Bishop Janes, and made a touching and noble address, which won the hearts of the Conference, and vast audience, and was frequently and loudly cheered.

I was introduced heartily and eulogistically by Bishop Simpson, and addressed the Conference. The latter part of my address was warmly cheered.

Rev. Dr. Richey, President, and Representative of the Eastern Conference of British America, was introduced by Bishop Simpson, and made a very excellent address to the Conference.

Mr. Punshon preached powerfully and gloriously before the Conference and an immense crowd to-day; all were delighted, and seemed deeply affected.

On the 18th of May, Dr. Ryerson wrote again to me:—

Mr. Punshon has made a wonderful impression here by his addresses and discourses, beyond any thing they have ever heard from the pulpit and the platform. He is to lecture to-morrow evening in the Opera House—the largest room in Chicago—and there is a great rage to get tickets. He preached there yesterday afternoon to several thousand persons, a great part of whom were affected to tears several times. I trust that many sinners were awakened, while believers were greatly comforted and encouraged.

We went out on Saturday on an excursion train to Clinton, in Iowa, 145 miles west of this, crossing the Mississippi there, by railroad, and crossing the prairies. The people of Clinton—Presbyterians, etc., and Methodists—united, and prepared an excellent dinner for three hundred and six persons, after which speeches were delivered. The North-West Railroad Company prepared the excursion gratuitously for the General Conference.

Dr. Ryerson having addressed a request to the British Conference for the re-appointment of Rev. W. M. Punshon to Canada, Rev. Gervase Smith replied on the 17th of August:—

Your first request was complied with without much debate. Mr. Punshon is transferred to you for a term. The second request raised a long discussion; the result of which was that you should be left to elect your own President next year. Mr. Arthur, Drs. Waddy and Rigg, and others, pleaded for Mr. Punshon's appointment on the ground that the preceding vote placed him under Canadian jurisdiction. But there were others who were influenced by the consideration that to leave you to elect your own President, would doubtless lead to Mr. Punshon's election. I pray that you all may be guided rightly at this important juncture.

Dr. Punshon's continued residence in Canada was a source of great delight to Dr. Ryerson. Of the wonderfully beneficial effects upon Canadian Methodism of that memorable visit, it is not necessary that I should speak. The hallowed memories of those days are engraven on thousands of hearts on both sides of the lines.

Rev. Dr. R. F. Burns, of the Fort Massey Presbyterian Church, Halifax, in a letter to the Presbyterian Witness, gives the following graphic account of the visit of Drs. Ryerson, Punshon, and Richey to the General Conference at Chicago. The Wesleyan, of Halifax, speaking of Dr. Burns' letter, says:—The reminiscence is of special interest to the editor of this paper, as he was one of the party who lunched with Dr. Ryerson at Dr. Burns' on the occasion mentioned. Dr. Burns says:—

A memory of the worthy man comes up which you will excuse me for jotting down. In the summer of 1868, during my residence in Chicago, the Quadrennial Convention of the Methodist Episcopal Church was held. It was then that I first made the acquaintance of Dr. Punshon, who came out as delegate from the English Conference to that great gathering. Dr. Matthew Richey was there representing the Methodism of Eastern, and Dr. Ryerson of Western Canada. Quite a colony of Canadian Methodists came over, including my old friend Rev. A. F. Bland, to whom the celebrated Robert Collyer expressed himself more indebted than to any other living man.

I invited several of the Methodist brethren to luncheon—Drs. Ryerson and Richey of the number—(Punshon had a prior engagement). Ryerson had given his speech that forenoon, and Richey too, with characteristic ability, representing the two Canadian Conferences. Dr. Richey had, a little before, met with the accident, but yet though he had aged and failed considerably since the days when I counted him the beau-ideal of elegance in manner and style in pulpit and on platform, he bore himself with much of his former stately demeanour and fine felicity of diction. Ryerson was hale and hearty as of yore, and with perhaps less of the old tendency to tremble while speaking which surprised me so much when I first witnessed it, for, under the influence of strong feeling, and a sort of constitutional timidity, linked in him with indomitable pluck, his limbs—indeed often his whole massive frame—so shook that I have felt the platform quiver. The Rev. George Goodson told me in an undertone of an unkind remark made by a distinguished member of the Conference to his neighbour as Dr. Ryerson got up to speak, and that he had rebuked him for it, not knowing at the time who he was. This gentleman, it came out in course of conversation, was closely related to Elder Henry Ryan, a well-known minister in the old Canada Methodist Church, with whom Dr. Ryerson, in his early days, carried on a keen warfare. The Ryan-Ryerson controversy is one with which the older Canadian Methodists are familiar. Without hinting at the rudeness of his relative, I alluded to Elder Ryan when conversing with Dr. Ryerson, and got from him in graphic detail, the history of that ancient controversy in which he was a principal party. It was very keen while it lasted, but there was no bitter animus in the recital—though the old war horse pricked up his ears and seemed to "hear the sound of battle from afar." I then discovered a reason for the sharp tone of the gentleman's remarks, aforesaid, which drew forth Brother Goodson's rebuke. Though but four years of age when he left Canada, he had imbibed a dislike to his old relative's chief antagonist, and to the very people amongst whom the Ryerson party had proved victorious. Hence his remark on another occasion to a lady friend of mine, with reference to his early connection with Canada, to the effect that he was "ashamed of being born there," which so roused her patriotic spirit that she promptly retorted: "Well, I am ashamed of you for saying so." The gentleman was then one of the rising hopes of that great denomination, and has since risen to a foremost rank in it. When this little incident was mentioned to Dr. Ryerson, he richly enjoyed it, and before leaving the house, with his native gallantry, he expressed a desire to use the privileges of an old man towards the fair defendress of her country's honour, saying, naively, as we all stood, before parting in the hall, "I would like to kiss you for your patriotism?" (See chapter vii.)

While at Peake's Island, near Portland, Maine, in 1869, Dr. Ryerson met with a serious accident, which nearly proved fatal. In a letter to me, he said:—

On Monday a plank from the wharf to a vessel, on the outside of which lay our boat, fell and precipitated me some feet on the deck of the vessel; I falling on my head, shoulder, and side. I was stunned and much injured, and have suffered much from my side; but I am now getting better and am able to dress myself, and to use my right arm. My head came within six inches of the band which surrounds the hatchway. There was thus but six inches between me and sudden death! I am truly thankful for my deliverance, and for my blessings.



CHAPTER LXIII.

1870-1875.

Miscellaneous Closing Events and Correspondence.

On the 23rd of April, 1870, Rev. Drs. Punshon, Wood and Taylor, Chairman and Secretaries of the Central Board of Wesleyan Missions, addressed a letter to Sir George Cartier, Minister of Militia, on the subject of sending a Methodist chaplain with the Red River expedition under General Lindsay and the present Lord Wolseley. In their letter they said:—

Believing that many who will volunteer to complete this enterprize will be members of our own church, we are desirous of securing your official sanction to the appointment of a Wesleyan Minister as Chaplain to that portion of the military expedition who are professedly attached to our doctrines and ordinances, upon such terms as may be agreed upon, affecting personal rights and military operations and duties.

This letter was merely acknowledged, and no action was taken upon it. In the following June Conference, the subject was brought up, and much feeling was evoked at Sir George Cartier's apparent want of courtesy to the Missionary Board. Sir Alexander Campbell, on seeing a report of the Conference proceedings on the subject, wrote a very kind note to Dr. Ryerson, in which he expressed his opinion that some mistake must have occurred in the matter, and that he was sure no discourtesy was thought of on the part of Sir George Cartier. To this note Dr. Ryerson replied on the 18th of June:—

I yesterday received your very kind letter of the 13th inst. I think you know too well my high respect, and even affection for you, and my expectations long since formed of your success and usefulness to the country, as a public man, to doubt my implicit confidence in any statement made by you, and my desire to meet your views as far as possible.

In the matter as relating to Sir George E. Cartier, I may remark, that the President of the Wesleyan Conference stated to me the week before its annual meeting, that a communication had been addressed by himself, and the Missionary Secretaries, to Sir George Cartier respecting our sending a Wesleyan Minister with the Red River expedition, to supply the spiritual wants of many members of our own congregations, and proposing to confer with him (Sir G. C.) as to the arrangement; that he regarded the treatment of their letter by Sir George as discourteous, and that he thought the Conference should be informed of it, and that it should take some action on the subject. The Rev. Dr. Wood, senior Missionary Secretary, read to the Conference the correspondence and the draft of four resolutions, on the subject of which he gave notice. I was not in the Conference when this took place. On reading Dr. Wood's resolutions, I suggested some modifications of them, and prepared resolutions which he preferred to his own, and which I proposed for adoption the day after giving notice of them.

As to Sir George's courtesy, I may observe that the letter addressed to him, proposed a conference with him on the subject: that his Deputy, in reply, by direction of Sir George Cartier, as he says, acknowledged the receipt of the letter addressed to him, but though that letter was dated at Toronto, and signed officially, the answer to it was addressed simply to the "Rev. Mr. Punshon, Montreal," and no further notice taken of it to this day. And it seems that Sir George did not think it worth his while even to mention, much less submit the letter, to you and your colleagues from Upper Canada.

In regard to the question of chaplain, our view is, and the proposal contemplated by our President and Missionary Secretaries was, that the Government should not pay any salary to the chaplain, but simply provide his rations and accommodations. It is our view that the Government should not pay or appoint any chaplain, but leave to each denomination the right of doing so, if it should think proper. Each chaplain thus nominated and paid, to be recognized by the military authorities, and be subject, of course, to the military regulations. In such circumstances, it is probable there would have been three Protestant chaplains—Church of England, Presbyterian, and Methodist. I infer or assume this on the ground of experience. In our Normal School of one hundred and fifty students, each is asked his religious persuasion, and the chief minister of that persuasion is furnished with a list of the names of students adhering to or professing his Church, and the day, and hour, and place where he can give them religious instruction. The result is, that by mutual consultation and agreement of ministers, all the Presbyterians, including even the Congregationalists and Baptists, meet in one class, and receive religious instruction from one minister, the ministers agreeing to take the labour in successive sessions—one minister performing all the duty one session. The arrangement voluntarily exists among the different classes of Methodists—though Wesleyan ministers do all the work. A Church of England minister attends to the instruction and religious oversight of the Church of England students, and the chief Roman Catholic priest does the same in regard to the Roman Catholic students. Nothing can be more fair, practical, and satisfactory than a similar arrangement in regard to the Red River expedition. What may be the peculiar views, habits, etc. of the Church of England chaplain appointed and salaried by the Government, I know not; but you know as well as I do that a man being a clergyman of the Church of England is no longer a guarantee that he does not entertain and teach views and practices more subversive of unsophisticated Protestant principles and feelings than could be as successfully done by a Roman Catholic priest. Besides, as a general rule, men, especially young men, do not regard, and are not controlled, as to their own worship and pastorate, except by the services and pastoral oversight to which they are accustomed and attached; and without such influence and aid to the preservation and strengthening of moral principles, habits, and feelings, more young men are liable to be demoralized and ruined in military expeditions, such as that of the Red River, than are likely to be killed in battle or die of disease.

This is the view for which the Methodist body will contend, whatever may be the result. The Secretaries of the Bible Society went among the volunteers, while at Toronto, and proffered a Bible to each one that would accept of it, and found on inquiry, that four-fifths of the volunteers, even from Lower Canada, were Protestants, and a much larger proportion of the volunteers of Upper Canada, and a large number of them not members of the Church of England but Methodists and Presbyterians. Of course, it answers the Roman Catholic purpose, and will doubtless be acceptable to many members of the Church of England, for the Government to appoint and pay chaplains of those persuasions; but I am persuaded there will be little difference of a contrary opinion on the subject among the ministers and members of the excluded persuasions. I wish I could share with you in your expressed confidence in Sir George Cartier, but I have no such confidence in him, and especially in the ecclesiastical influence under the dictation of which he acts. Wherein I may have been misinformed, and may not have stated matters correctly, I shall be prepared to correct any such errors, when I come to reply to the various attacks which have been made upon me, in vindication of myself, and the Wesleyan Conference in regard to the complaint made, and the position assumed in respect to Sir George E. Cartier, and the Red River business.

On the 30th June, Mr. James Wallace, of Whitby, addressed Dr. Ryerson a letter on the subject, in which he said:—

A stranger to you personally, although not so to your many able, pungent, and truthful letters, connected with public matters, that have from time to time appeared in the public press: I trust you will excuse this liberty, and accept my congratulations on your last effort in that connection as published in the Globe.

I have some knowledge of the Red River matter, having been there during the first stages of the rebellion, and had, therefore, chances of becoming acquainted with its origin and progress that few men had; and when I see one in your position come forward so bravely and lay bare the origin of that infamous revolt, I must say that I feel proud of you as a Canadian, and not only of you, but of the body with which you are connected, who so nobly sustained you.

On the 24th August, 1870, the corner stone of the Metropolitan Church, Toronto, was laid. Dr. Ryerson felt that it was a memorable day in the annals of Methodism in Toronto. I was honoured (he said) by being selected to lay the corner stone of the Metropolitan Church. Rev. Dr. Punshon, President of the Conference was present, and delivered an admirable address. He also read one which I had prepared, but which I was unable to deliver myself. The auspicious event of the day amply repaid me for the anxiety which I had so long felt in regard to the success of the enterprise, and for the responsibility which, with other devoted brethren, I had personally assumed to secure the site, and carry to a successful issue the erection of a building which would be an honour to Methodism, and a credit to the cause in Toronto.

* * * * *

On the 17th March, 1871, Dr. Ryerson received a letter from the venerable Rev. Dr. James Dixon, dated Bradford, Eng., 2nd inst. In it he says:—In my eighty-third year, blind, deaf, and so paralyzed as to be unable to walk without assistance, I feel that the world is fast receding. Having sense and affection remaining, I feel desirous of holding a little fellowship once more with you, my dear old friend. The world to me looks like one of your forests with the trees cut down, except here and there one a little stronger than the rest. I look upon you as one of those, vigorous forest trees still remaining. And may you long remain, a blessing to your country and the Church! After referring to his own religious life and experiences, he concludes:—As long as I live my affection for you will never vary. I also remember other Canadian friends with great interest and affection. Farewell! my dear old friend. We shall meet again before long in a brighter world. If you can find time, I shall be most happy to receive a line from you.



Dr. Ryerson did find time to respond to the letter of his dear and valued friend Dr. Dixon. His venerable aspect was well remembered, when, as President of the Canada Conference in 1848, he did good and valued service for the Methodist Church in Canada.

* * * * *

On the 29th of June, 1871, Mr. John Macdonald and Rev. Dr. Evans having asked Dr. Ryerson to enclose to Rev. W. M. Punshon a letter urging him to continue his noble work in Canada, he did so most heartily, as the letter to be enclosed expressed the real sentiments not only of the ministers and members of the Church generally, but those of the country at large. Dr. Ryerson accompanied the letter with a note from himself, in which he said to Mr. Punshon:—To have the power, as God has given you, to mould, to a large extent, the energies and labours of six hundred ministers, and developments of the Canadian Church, and to control largely the public mind in religious and benevolent enterprises—looking at the future of our country—appears to me to present a field of usefulness that Mr. Wesley himself might have coveted in his day. All that God has enabled you to do already in this country is but the foundation and beginning of what there is the prospect of your doing hereafter by the Divine blessing. You know this is the old ground on which I first proposed to you to come to this country, and which I am sure you have no reason to regret. This is the only ground on which I ought to desire your continued connection with it.

* * * * *

A pleasing episode in the Globe controversy respecting Dr. Ryerson's "First Lessons on Christian Morals," occurred in June, 1872. Bishop Bethune, in his address to the Synod of the Diocese of Toronto, spoke of the increasing spread of evil, and of the duty of the Church, under her Divine Master, to cope with it. He said:

Her work is, confessedly, to lead fallen man to the true source of pardon, and to teach him to aim at the recovery of the moral image in which he was at first created. If the passions, and prejudices, and divisions of professing Christians themselves are a distressing hindrance to the attainment of this noble and dutiful aspiration, we have much in the condition of the world around us to warn and rouse us to a vigorous and united effort to arrest the increasing tide of sin and crime. The developments of a grossly evil spirit at the present day fill us with horror and alarm; the profligacy and wanton cruelty of which we hear so many instances, make us tremble for our social peace and safety.

It is but right to enquire to what all this enormity of wickedness is traceable, that we may come, if possible, to the remedy. That is largely to be ascribed, as all must be persuaded, to the neglect of religious instruction in early life; to the contentment of peoples and governments to afford a shallow secular education, without the learning of religious truth, or the moral obligations that it teaches. The child taught and trained for this world's vocations only, without a deep inculcation of the love and fear of God, and the penalty hereafter of an irreligious and wicked life, will have but one leading idea—self-aggrandizement and self-indulgence, and will be checked by no restraint of conscience in the way and means of securing them. Gigantic frauds will be perpetrated, if riches can thus be acquired; atrocious murders will be committed, if these will remove the barrier to unholy and polluting connections, or cast out of sight the objects of jealousy and hatred.

I have no disposition to reprobate this defect in the system of education, prevailing with the authority and support of Government among ourselves. I know the difficulty, the almost impossibility, of securing the temporal boon with the addition of the spiritual; how hard it must prove in a divided religious community to introduce among the secular lessons which are meant for usefulness and advancement in this world, that lofty and holy teaching which trains the soul for heaven. The irreverent and fierce assaults recently made upon a praiseworthy effort of the Superintendent of Education in this Province to introduce a special work for moral and religious instruction amongst our common school pupils, testify too plainly the difficulty of supplying that want.

I have confidence in the good intentions and righteous efforts of that venerable gentleman to do what he can for the amelioration of the evils which the absence of systematic religious teaching of the young must induce; so that we may have a hope that, from his tried zeal and unquestionable ability, a way may be devised by which such essential instruction shall be imparted, and the terrible evils we deplore to some extent corrected.

In response to this portion of his address, Dr. Ryerson addressed the following note to the Bishop on the 1st of July.

I feel it my bounden, at the same time most pleasurable duty, to thank you with all my heart for your more than kind reference to myself in your official charge at the opening of the recent Synod of the Diocese of Toronto; and especially do I feel grateful and gratified for your formal and hearty recognition of the Christian character of our Public School System, and of the efforts which have been made to render that character a practical reality, and not a mere dead and heartless form.

It has also been peculiarly gratifying to me to learn that your Lordship's allusions to myself and the school system were very generally and cordially cheered by the members of the Synod.