_Feb. 18th._--I have just returned to my Circuit. This is the first

time I ever dropped appointments for the gratification of seeing my

friends. It has taught me the lesson, that labouring in the

vineyard of the Lord is more blessed than any personal

gratification.

_Feb. 28th._--This month presents the most mournful portrait I have

ever beheld in retrospect of my past time since I began to travel.

Since I visited my friends everything has gone against me. The

season of recreation was not improved as it ought to have been; I

lost the unction of the Holy One, and returned to my Circuit

depressed in mind. Shall I sink down in despair? No, I will return

unto the Lord. He has smitten, He will heal. I will go to the

fountain open for sin and uncleanness. I will renew my covenant,

and offer my poor all to him once more.

_March 23rd._--This day closes my twenty-third year and the first

of my ministry. How mysterious was the providence which induced me

to enter the itinerant ministry. It was the Lord's doing, and it is

marvellous in my eyes. Since I have devoted myself to Him in a

perpetual covenant, how great has been His paternal care over me. I

have felt the rod of affliction, but, He has sanctified it. I have

been assailed by temptation, but He has delivered me. I have been

caressed and flattered, but the Lord, in great mercy, has saved me

from the dangerous rocks of vanity and pride. My soul has at times

been overspread with clouds and darkness, but the "Sun of

Righteousness has again risen" with brightness on his wings. I have

oft been cast down, but blessed be the Lord who has given me the

"oil of joy for mourning, and the garment of praise for the spirit

of heaviness." My mind at times has been filled with doubts and

fears, and I have been tempted to say, "I have cleansed my heart in

vain, and washed my hands in innocency," but the Lord has saved my

feet from slipping, and established my goings upon a firm

foundation. He has put a new song into my mouth, and enabled me to

say, "What time I am afraid I will trust in Thee."

_April 17th._--This day, for the first time, I have declared to the

aborigines of the country that "Jesus is precious to those who

believe." My heart rejoiced in God, who is claiming the heathen for

His inheritance.

_April 19th._--[On this day Dr. Ryerson wrote from Saltfleet to his

Mother. He said:--

As you, my dear Mother, were always anxious about my health, I write

to-day to assure you that since I left home it has been extremely good.

I think I am making some small progress in those attainments which are

only acquired by prayer, and holy devotedness to God. I find the work I

have undertaken is an all-important one. I have many things to learn,

and many things to unlearn. I have had some severe trials, and some

mortifying scenes. At other times I have been unspeakably blessed, and I

have been greatly encouraged at some favourable prospects. Several times

my views have been greatly enlarged, and my mind enlightened, while,

with a warm and full heart, I have been trying to address a large and

much affected congregation. It is not my endeavour to shine, or to

please, but to speak to the heart and the conscience. And with a view to

this, I have aimed at the root of injurious prejudices, and notions that

I have found prevalent in different places. I find, by experience, that

a firm reliance on the power and grace of Christ is everything. I hope

that you, my dear Mother, will pray for me that the Lord will give me

grace, power, and wisdom to do my whole duty.

I am very sorry to hear of your ill-health. I hope and pray that the

Father of all mercies will continue to support, comfort, and deliver

you, in the midst of your afflictions and sorrows. Blessed be the Lord,

dear Mother, the day is not far distant when you can rest your weary

spirit in the arms of Jesus; and should I survive you, while you are

pursuing the blessed, triumphant theme of redeeming love, in strains the

most exalted, I will endeavour in my feeble way to follow you to the

same blessed kingdom.

Brother William received a letter from John last week. His health is

very bad. His excessive labour has overcome him. He has forty

appointments in four weeks. He is now stationed in Kingston.--H.]

_April 25th._--For several days past I have been altogether engaged

in writing a controversial pamphlet, and have attended little to

the duty of self-examination.

_April 28th._--I have been much blessed in reading the Journal of

John Nelson. When I compare the unwearied labours, and severe

sufferings of that brave soldier of the Cross, with my little

efforts and sufferings, I blush for my lukewarmness, and am ashamed

of my fearfulness.

_May 10th._--[In these early days, the Methodist ministers had but

little time for study before commencing their ministerial labours, and,

as Dr. Ryerson often told me, they had to resort to many expedients to

secure the necessary time for reading and study. This had often to be

done on horseback. Dr. Ryerson's eldest brother, George, who had

attended Union College, N.Y., turned his advantages in this respect to a

good account. He sought to stimulate his younger brothers to devote

every spare moment to suitable preparation for their work. In reply to a

letter on this subject, from Rev. George Ryerson to his brother William,

he said:--

I thank you for your kind advice respecting composition, and shall

endeavour to follow it, although my necessary duties leave but very

little time for literary improvement. Since I saw you, I have been

principally engaged in Biblical studies which I find both

profitable and interesting. I am now engaged in reading the Bible

through in course with Dr. Adam Clarke's notes, also Paley's books.

I received a letter from brother John a few days since. He had

received a number into the Society, and there were a number more

who appeared to be seriously awakened. Elder Madden, who was at

York last week, says that Egerton is well, and that the cause of

religion is prospering in York, and on the Yonge Street Circuit. We

have had but very little increase in Niagara since I saw you,

although our congregation is very large and attentive.--H.]

_May 18th._--[In writing to-day to his brother George, Dr. Ryerson

mentioned that he and Elder Case had visited the Credit Indians. Elder

Case, he said, had come up to get Mrs. Wm. Kerr (_née_ Brant) to correct

the translation of one of the Gospels, and some hymns, in order to have

them printed. He also wished Peter Jones to go down and preach to the

Indians on the Bay of Quinte (Tyendinaga). It was there, he said, that

the work of religion had begun to spread among them. About twelve had

experienced religion, and others are under awakening. They do not, he

said, understand enough English to receive religious instruction in that

language; and, therefore, he wished Peter Jones to go down for two or

three weeks.

In this letter Dr. Ryerson said: I think the cause of religion is

prospering in different parts of the Circuit. Upwards of thirty have

been added to us in this town (York) since Conference, and our present

prospects are equally encouraging. My colleague is a man who is wholly

devoted to the work of saving souls. I hope that God will give us an

abundant harvest.

I am employing all my leisure time in the prosecution of my studies. I

also practice composition. I am reading Rollin's Ancient History, Greek,

and miscellaneous works. Are Father, and Mother, and all the family

well? How are their minds disposed towards God and heaven?

We have formed a Missionary Society in this place. I think we shall

collect $40 or $50. I hope that period is not remote when the whole

colony will be brought into a state of salvation!--H.]

_June 7th._--My mind has been much afflicted with care and anxiety,

for some days, on account of the controversy in which I am engaged.

I feel it to be the cause of God; and I am resolved to follow truth

and the Holy Scriptures in whatever channel they will lead me. Oh,

Lord, I commend my feeble efforts to thy blessings! Grant me wisdom

from above; and take the cause into thy own hands, for thy name's

sake!

_June 25th._--I have spent some days in visiting my friends, and

also attending a Camp-meeting. The weather has been very

unfavourable; but the showers that watered the earth are now past,

and showers of Divine blessing are descending. The song of praise

is ascending, and sinners are crying for mercy. Oh, Lord, carry on

the glorious work!

_July 7th._--The enemy gained victory over me to-day, by tempting

me to neglect Class for other employments. But I was defeated.

Company coming in, I was hindered from doing what I desired.

Conscience condemned, and darkness and distress followed. Oh, Lord,

henceforth help me _to do my duty_!

_July 9th.--Sabbath._--I was called this evening to a drunken,

dying man. He was entirely ignorant both of his bodily and

spiritual danger. What a scene! An immortal soul just plunging into

hell, and yet hoping for heaven! How awful is the state of one whom

God gives over to believe a lie! His life is ended, his family

destitute, and his soul lost!

_July 19th._--Surely nothing can afford more pleasure to an

enquiring mind bent on historical researches, than the perusal of

documents relating to the ancient chosen people of God. That a

people who could, according to their legitimate records, number

more than eight hundred thousand fighting men, should slip from the

records of men, hide themselves from human observation, and inhabit

limits beyond geographical research, is a phenomenon unprecedented

in the world's history; and that they should remain in this state

more than two thousand years, among the vast discoveries which

travellers have made, is still more surprising. Such is the

wonderful government of Him whose ways are past finding out. I

trust the day is not far distant when the lost will be found, and

the dead be alive!

_July 26th._--For several days I have been holding meetings and

conferences with the Indians. Their hearts are open to receive

instruction, and their hands extended to receive the bread of life.

If the Lord will open the way, I will try to acquire a knowledge of

their language. My soul longs to bring them to the Word of Truth.

_July 30th._--A day or two since I had the pleasure of seeing a

brother whose ecclesiastical duties have separated us for nearly a

year. How many tender recollections of God's care and merciful

dealings, since our last meeting rushed upon our minds. But while

enabled to rejoice together, we were called upon to mourn the loss

of one brother, taken away to the world of spirits.

_August 17th._--Scarcely a day passes without beholding new

openings to extend my ministerial labours. To-day, in an affecting

manner, I witnessed the hands of suffering humanity stretched forth

to receive the word of life. More than five hundred aborigines of

the country were assembled in one place. In a moral point of view,

they may be said to be "sitting in the valley of the shadow of

death." "The day star from on high" has not yet dawned upon them.

Alas! are they to perish for lack of knowledge? Can not the dry

bones live? Oh, thou who art able to raise up children unto

Abraham! speak the word, devise the means, and these long lost

prodigals shall return to their father's house! I noticed activity,

both in body and mind, superior skill in curious workmanship;

genius flashed in their countenances; and yet shall these noble

powers be bound fast in the cruel chains of ignorance, and these

immortal spirits go from a rayless night to midnight tomb? Oh, Thou

Light of the World, shine upon them! One of their nation whom God

has plucked as a brand from the burning, attempted to explain the

Christian religion to them. They listened and bowed assent, saying

"ha, ha." Oh, Lord, if Thou wilt qualify me and send me to dispense

to them the Bread of Life, I will throw myself upon Thy mercy, and

submit to Thy will.

_August 20th._--Amongst all the authors with whom I am acquainted,

who treat on Church Government, the Rev. Dr. Campbell is the most

clear and satisfactory. With a great deal of talent, penetration,

and research, he exhibits the Church in all her various forms, till

her power made empires tremble, and her riches bid defiance to

poverty. His excellent lectures have enlarged my mind on the

subject of ecclesiastical polity, and rendered my feelings more

liberal. I am convinced that form of government is best which most

secures order and union in society.

_August 20th--Sabbath._--To-day closes my ministerial labours at

York, where I have been stationed for two years. Many precious

seasons have I enjoyed; and, blessed be the Lord, He has set His

seal to my labours, and I think I can call God to witness that I

have not failed in my feeble way to declare the whole counsel of

God. Oh, Lord, seal it with Thy Spirit's power!

FOOTNOTES:

[6] A fuller reference to this subject will be found in Chapters vi. and

viii.--H.

[7] Letters to the Hon. W. H. Draper on "_The Clergy Reserve Question;

as a Matter of History, a Question of Law, and a Subject of

Legislation_." Toronto, 1839, pp. 11, 12.

CHAPTER IV.

1826-1827.

Missionary to the River Credit Indians.

At the Conference of 1826, I was appointed Missionary to the Indians at

the Credit, but was required to continue the second year as preacher,

two Sundays out of four, in the Town of York, of which my elder brother,

William, was superintendent, including in his charge several other

townships. He was aided by a colleague, who preached in the country, but

not in the town.

The Chippewa tribe of Indians had a tract of land on the Credit River,

on which the Government proposed to build a village of some twenty or

thirty cottages, with the intention of building a church for them and

inducing them to join the Church of England, upon the pretext that the

Methodist preachers were Yankees. As my Father had been a British

officer, and fought seven years during the American Rebellion for the

unity of the Empire, was the first High Sheriff in the London District

(having been appointed in 1808); and had, with his sons, fought in

defence of the country in the war of the United States with Great

Britain, in 1812-1815, and my father's elder brother having been the

organizer of the Militia and Courts of the London District, the name

Ryerson became a sort of synonym for loyalist throughout the official

circles of the province; and my appointment, therefore, as the first

stationed Missionary among the Indians, and from thence to other tribes,

was a veritable and standing proof that the imputation of disloyalty

against the Methodist Missionaries was groundless.

When I commenced my labours among these poor Credit Indians (about two

hundred in number) they had not entered into the cottages which the

Government had built for them on the high ground, but still lived in

their bark-covered wigwams on the flats beside the bank of the River

Credit. One of them, made larger than the others, was used for a place

of worship. In one of these bark-covered and brush-enclosed wigwams, I

ate and slept for some weeks; my bed consisting of a plank, a mat, and

a blanket, and a blanket also for my covering; yet I was never more

comfortable and happy:--God, the Lord, was the strength of my heart,

and--

"Jesus, all the day long, was my joy and my song."

[Illustration: Indian Village at the River Credit in 1827--Winter.]

Maintaining my dignity as a minister, I showed the Indians that I could

work and live as they worked and lived.

Having learned that it was intended by the advisers of the

Lieutenant-Governor, on the completion of the cottages, to erect an

Episcopal Church of England for the absorption of the Indian converts

from the Methodists into that Church, I resolved to be before them, and

called the Indians together on the Monday morning after the first

Sunday's worship with them, and using the head of a barrel for a desk,

commenced a subscription among them to build a house for the double

purpose of the worship of God and the teaching of their children. Never

did the Israelites, when assembled and called upon by King David, (as

recorded in the 29th chapter of the first book of Chronicles) to

subscribe for the erection of the Temple, respond with more cordiality

and liberality, in proportion to their means, than did these converted

children of the forest come forward and present their humble offerings

for the erection of a house in which to worship God, and teach their

children. The squaws came forward to subscribe from shillings to

dollars, the proceeds of what they might earn and sell in baskets, mats,

moccasins, &c., and the men subscribed with corresponding heartiness and

liberality of the salmon that they should catch--which were then

abundant in the river, and which, I think, sold for about twelve and a

half cents each.

On the same day, a plan of the house was prepared, and I engaged on my

own individual responsibility, a carpenter-mason, by the name of

Priestman (who had been employed by the Government to build the Indian

cottages), to build and finish the house for the double purpose of

worship and school, and then mounted my horse and visited my old friends

in York, on Yonge Street, Hamilton, and Niagara Circuits, and begged

money to pay for all, and at the end of six weeks the house was built

and paid for, while our "swell" friends of the Government and of the

Church of England were consulting and talking about the matter. It was

thus that the Church-standing of these Indian converts was maintained,

and they were enabled to walk in the Lord Jesus as they had found Him.

My labours this season were very varied and severe. I had to travel to

York (eighteen miles) on horseback, often through very bad roads, and

preach two Sundays out of four (my second year in town). After having

collected the means necessary to build the house of worship and

school-house, I showed the Indians how to enclose and make gates for

their gardens, having some knowledge and skill in mechanics.[8]

Between daylight and sunrise, I called out four of the Indians in

succession, and showed them how, and worked with them, to clear and

fence in, and plow and plant their first wheat and corn fields. In the

afternoon, I called out the school-boys to go with me, and cut and pile,

and burn the underbrush in and around the village. The little fellows

worked with great glee, as long as I worked with them, but soon began to

play when I left them.

In addition to my other work, I had to maintain a heavy controversy

with several clergymen of the Church of England on Apostolic Ordination

and Succession, and the equal civil rights and privileges of different

religious denominations.[9]

A few months after my appointment to the Credit Indian Mission, the

Government made the annual distribution of presents to the Georgian Bay

and Lake Simcoe Indians--all of whom were assembled at the Holland

Landing, on the banks of the Holland River, at the southwest extremity

of Lake Simcoe. They consisted chiefly of the Snake tribe, the

Yellowhead tribe (Yellowhead was the head Chief), and the John Aissance

tribe. Peter Jones and I, with John Sunday, had visited this tribe at

Newmarket, the year before, and preached to them and held meetings with

them, when they embraced the Christian religion, and remained true and

faithful. Peter Jones and myself attended the great annual meeting of

the Indians, and opened the Gospel Mission among them. In my first

address, which was interpreted by Peter Jones, I explained to the

assembled Indians the cause of their poverty, misery, and wretchedness,

as resulting from their having offended the Great Being who created

them, but who still loved them so much as to send His Son to save them,

and to give them new hearts, that they might forsake their bad ways, be

sober and industrious; not quarrel, but love one another, &c. I

contrasted the superiority of the religion we brought to them over that

of those who used images. This gave great offence to the French Roman

Catholic Indian traders, who said they would kill me, and beat Peter

Jones. On hearing this, Col. Givens, the Chief Indian Superintendent,

called them together and told them that the Missionary Ryerson's father

was a good man for the King, and had fought for him in two wars--in the

last of which his sons had fought with him--and that if they hurt one of

these sons, they would offend their great father the King; that Peter

Jones' father had surveyed Government lands on which many of the Indians

lived. This representative of the Government, a man of noble feelings

and generous impulses, threw over us the shield of Royal protection.

After the issuing of the goods to the Indians, Peter Jones remained with

the Huron and Georgian Bay Indians, and preached to them with great

power; while I went on board a schooner, with the Yellowhead Indians,

for the Narrows, on the northern shore of Lake Simcoe, near Orillia,

where the Indians owned Yellowhead (now Chief) Island, and which I

examined with a view of selecting a place for worship, and for

establishing a school. A Mission-school was established on this island.

It was afterwards removed by Rev. S. (now Dr.) Rose and others to the

mainland at Orillia, and was faithfully taught by the late William Law

(1827) and by the Rev. S. Rose (1831).

An amusing incident occurred during this little voyage on the schooner,

which was managed by the French traders who had threatened my life two

days before. The wind was light, and the sailors amused themselves with

music--one of them playing on a fife. He was attempting to play a tune

which he had not properly learned. I was walking the deck, and told him

to give me the fife, when I played the tune. The Frenchmen gathered

around my feet, and looked with astonishment and delight. From that hour

they were my warm friends, and offered to paddle me in their canoes

among the islands and along the shore wherever I wished to go.

By the advice of some of my brethren, I called on the

Lieutenant-Governor, Sir Peregrine Maitland, after I arrived in Toronto,

for the purpose of giving him a general account of the progress of the

Christian religion amongst the Indian tribes I said to him:--

"The object I have in view is the amelioration of the condition of

the Indians in this Province. The importance of this, both to the

happiness of the Indian tribes, and the honour of the government

under which they live, has been deeply felt by the parent state, so

forcibly that a church was built and the Protestant religion

introduced amongst the Six-Nations at the Grand River, about the

beginning of the century. This effort of Christian benevolence has

been so far successful as to induce some hundreds of them to

receive the ordinances of the Christian religion. But the Chippewa

tribes have hitherto been overlooked, till about four years ago,

when the Methodists introduced the Christian religion amongst them.

In a short time about one hundred embraced the religion of Christ,

exhibiting every mark of a sound conversion. Their number soon

increased, and a whole tribe of Mississaugas renounced their former

superstitions and vices, and became sober, quiet Christians. They

then felt anxious to become domesticated; their desire being

favourably regarded, a village was established at the Credit, and

houses built for them.

They have this season planted about forty acres of corn and

potatoes, which promise an abundant harvest. About forty children

attend the common school, nearly twenty can write intelligibly, and

read the Holy Scriptures and the English Reader.

At Belleville a change especially interesting has been effected.

The work was commenced there about two years ago, and now in their

whole tribe, numbering about two hundred, there is not one

drunkard! They are also becoming domesticated and are building a

village on one of their islands in the Bay of Quinte, which they

had squandered away in their drunken revels, but which is now

repurchased for them by some benevolent individuals. A Day and

Sunday School are established in which upwards of fifty children

are taught.

From the Belleville Indians the Gospel spread to the tribes which

inhabit the country adjacent to Rice Lake. Here also may be seen a

wonderful display of the "power of God unto Salvation to every one

that believeth." In less than a year, the whole of this body, whose

census is 300, renounced their idolatrous ceremonies and

destructive habits, for the principles, laws and blessings of that

kingdom which is righteousness, peace, and joy in the Holy Ghost.

They are all, save a few, converted and changed in their hearts and

lives, and earnestly desire a settled life.

The uniform language of all, so soon as they embrace the Christian

religion is, "Let us have houses, that we may live together in one

place, learn to till the ground, hear the word of the Great Spirit,

and have our children taught to read the good book." Another field

of Christian labour is already ripe amongst the Lake Simcoe

Indians, who number about 600 souls. About two months ago an

opportunity opened for introducing the Christian religion to them,

and such was their readiness to hear and believe the words of

salvation, that more than 100 have already professed the Christian

faith, and are entirely reformed. A school is established in which

forty are taught by a young man named William Law, lately from

England.

This extensive reformation, has been effected and continued, by

means, which, to all human appearance, are altogether inadequate to

the accomplishment of such a work. A school at the Grand River

containing thirty scholars, one at the Credit forty, another at

Belleville upwards of thirty, and one lately established at Lake

Simcoe containing forty, and the missionaries who have been

employed amongst the Indians, together with the boarding of a

number of Indian boys, have only amounted to a little more than

£150 per annum. It is of the last importance to perpetuate and

extend the impressions which have already been made on the minds of

these Indians. The schools and religious instruction must be

continued; and the Gospel must be sent to tribes still in a heathen

state. But in doing this our energies are weakened, and the

progress of Christian labour much impeded by serious difficulties

which it is in the power of the government to remove. These

obstacles are principally confined to the Lake Simcoe Indians, the

most serious of which is occasioned by the traders, who are Roman

Catholic Frenchmen, employed to accompany the Indians in their

hunting for the purpose of procuring their furs, and who are

violently opposed to the reformation of the Indians. These traders

are about eighty in number, and have long been accustomed to

defraud and abuse the Indians in the most inhuman manner; they have

even laid violent hands on some of the converted Indians, and tried

to pour whiskey down their throats; but, thank God, have failed,

the Indians successfully resisted them. To shake the faith of some,

and deter others from reforming, they have threatened to strip them

naked in the winter, when they were at a distance of 100 miles from

the white settlement, and there leave them to freeze to death.

Col. Givens, when he was up issuing their presents about a month

ago, threatened the traders severely if they disturbed the Indians

in their devotions, or did any violence to their teachers. He also

suggested the idea of your Excellency issuing a proclamation to

prevent any further abuses. Sir Peregrine replied:

"When the Legislature meets, I shall see if something can be done

to relieve them more effectively, but I do not think that I can do

anything by the way of proclamation. If, upon deliberation, I find

that I can do something for them, I shall certainly do it." I

observed: The civil authority would be an ample security, while the

Indians are among the white inhabitants; but these abuses are

practised when they are one or two hundred miles from the white

settlements. The traders follow them to their hunting grounds, get

them intoxicated, and then get their furs for one fourth of their

value, nay, sometimes take them by force. These Frenchmen are

able-bodied men, and have abused the Indians so much they are

afraid of them; and, therefore, have not courage, if they had

strength to defend themselves. Under these circumstances your

Excellency will perceive the Indians have no means of obtaining

justice, and from their remote situation the power of civil

authority is merely nominal in regard to them. His Excellency

observed, "I am very much obliged to you for this information; I

shall do all in my power for them."

FOOTNOTES:

[8] When about fourteen years of age, an abridged "Life of Benjamin

Franklin" fell into my hands, and I read it with great eagerness. I was

especially attracted by the account of his mechanical education and of

its uses to him in after years, during and after the American

Revolution, when he became Statesman, Ambassador, and Philosopher. My

father was then building a new house, and I prevailed on him to let me

work with the carpenter for six months. I did so, agreeing to pay the

old carpenter a York shilling a day for teaching me. During that time, I

learned to plane boards, shingle, and clapboard the house, make window

frames and log floors. The little knowledge and skill I then acquired,

was of great service when I was labouring among the Indians, as well as

my early training as a farmer. I became head carpenter, head farmer, as

well as missionary, among these interesting people, during the first

year of their civilized life.

[9] See note on p. 85; also Chapters vi. and viii.--H.

CHAPTER V.

1826-1827.

Diary of my Labours Among the Indians.

The following extracts from my diary contain a detailed account of my

mental and spiritual exercises and labours at this time, as well as many

interesting particulars respecting the Indians, not mentioned in the

foregoing chapter:--

_Credit, September 16th, 1826._--I have now arrived at my charge

among the Indians. I feel an inexpressible joy in taking up my

abode amongst them. I must now acquire a new language, to teach a

new people.

_Sept. 17th._--This day I commenced my labours amongst my Indian

brethren. My heart feels one with them, as they seemed to be

tenderly alive to their eternal interests. May I possess every

necessary gift to suffer labour, and teach the truth as it is in

Jesus.

_Sept. 23rd._--Greatly distressed to-night on account of a sad

circumstance. Three or four of the Indians have been intoxicated;

and one of them, in a fit of anguish, shot himself! This was caused

by a wicked white man, who persuaded them to drink cider in which

he mixed whiskey. [See letter below.]

_Sept. 24th.--Sabbath._--I tried to improve the mournful

circumstance that occurred yesterday, as the Indians seemed much

affected on account of the awful death of their brother.

_Sept. 25th._--We have resolved upon building a house, which is to

answer the double purpose of a school-house, and a place for divine

worship. In less than an hour these poor Indians subscribed one

hundred dollars, forty of which was paid at once. What a contrast,

a short time ago they would sell the last thing they had for

whiskey; now they economize to save something to build a Temple for

the true God!

_Sept. 26th._--To-day I buried two Indians, one the man who

committed suicide, the other a new-born babe.

_Oct. 8th._--For many days I have been employed in an unpleasant

controversy, for our civil and religious rights, which has taken

much of my time and attention.

_Oct. 9th._--One of my brethren has been suddenly called from his

labours, to his eternal home. Alas! my beloved Edward Hyland is no

more. He entered the field after me, but he has gone before me!

_Oct. 14th._--I have been employed the whole week in raising

subscriptions for the Indian Church; we have now enough subscribed.

_Oct. 19th._--[In a letter, to-day, to his brother George, who wished to

hear something about the Indian work, Dr. Ryerson said: I have to

attend to various things previous to settling myself permanently at the

Credit. I preached there to the Indians the two succeeding Sabbaths

after I left home, and have been employed since that time in building a

chapel for them at the Credit. The Indians in general, appear to be

steadfast in their religious profession. They are faithful in their

religious duties, and exemplary in their lives. One unhappy circumstance

occurred there. [See entry in Diary of 23rd September.] I preached a

solemn discourse on the subject of guarding against temptation and

intemperance the same day, illustrating it throughout by this lamentable

example. The Indians appeared to be much affected; and, I think, through

the mercy of God, it has, and will prove a salutary warning to them. The

Indians were very spirited in building their chapel. They made up more

than a hundred dollars towards it, and are willing to do more, if

necessary. By going in different parts of the country, I have got about

enough subscribed and paid to finish it. I have now permanently resided

at the Credit Mission not quite a fortnight. I board with John Jones;

have a bed-room, but no fire-place, except what is used by the family. I

can speak a little Mississauga, and understand it pretty well. As to my

enjoyments in religion, I have lately had the severest conflicts I ever

experienced; but at times the rich consolations of religion have flowed

sweetly to my heart and God has abundantly blessed me, especially in my

pulpit ministrations. It is the language of my heart to my blessed

Saviour, Thy will, not mine, be done. Our prospects in little York are

favourable. The chapel is enlarged, and the congregation greatly

increased, some having lately joined.--H.]

_Nov. 9th._--This evening in visiting a sick Indian man, I

endeavoured, through an interpreter, to explain to him the causes

of our afflictions, the sympathy of Jesus, and the use of them to

Christians. We afterwards had prayer, many flocked into the room.

The sick man was filled with peace in believing, insomuch that he

clapped his hands for joy.

[Illustration: John Jones' House at the Credit, where Dr. Ryerson

resided.]

_Nov. 26th.--Sabbath._--This has been an important day. We opened

our Indian Chapel by holding a love-feast, and celebrating the

Lord's supper. The Indians with much solemnity and feeling

expressed what God had done for them. Rev. Wm. Case addressed them.

In the evening he gave them most important instruction, as to

domestic economy and Christian duties. After this a short time was

spent in teaching them the Ten Commandments, the Indian speaker

repeating them audibly sentence by sentence, which was responded to

by the whole congregation. At the close, eight persons, seven

adults and one infant were baptized. Three years ago they were

without suitable clothes, home, morality, or God. Now they are

decently clothed, sheltered from the storm by comfortable

dwellings, and many of them rejoicing in the hope of a glorious

immortality.

_Nov. 29th._--Last evening, in addressing a few of the Indians, who

were collected on account of the death of one of them, (John

Muskrat) I felt a degree of light spring up in my mind. This Indian

was converted about a year ago, and has ever since maintained a

godly walk and holy conversation. Thus missionary labour has not

been in vain. This is the third that has left an encouraging

testimony behind of a glorious resurrection.

_Nov. 30th._--I have this day divided the Indian society into

classes, selected a leader for each, from the most pious and

intelligent. I meet these leaders once a week separately, to

instruct them in their duty.

_Dec. 7th._--I have been often quite unwell, owing to change of

living, being out at night; my fare, as to food _is very plain_,

but wholesome, and I generally lie on boards with one or two

blankets intervening.[10]

_Dec. 8th._--I am feeling encouraged in the prosecution of the

Indian language, and in the spirit of my mission. There is a

tenderness in the disposition of many of the Indians, especially of

the women, which endears them to the admirers of natural

excellence. One of them kindly presented me with a handsome basket,

which is designed to keep my books in. This afternoon I collected

about a dozen of the boys, to go with me to the woods, in order to

cut and carry wood for the chapel. Their exertions and activity

were astonishing.

_Dec. 16th._--I have this week been trying to procure for the

Indians the exclusive right of their salmon fishery, which I trust

will be granted by the Legislature.[11] I have attended one of

their Councils, when everything was conducted in the most orderly

manner. After all the business was adjusted, they wished to give me

an Indian name. The old Chief arose, and approached the table where

I was sitting, and in his own tongue addressed me in the following

manner: "Brother, as we are brothers, we will give you a name. My

departed brother was named Cheehock; thou shalt be called

Cheehock."[12] I returned him thanks in his own tongue, and so

became initiated among them.

_Dec. 22nd._--My brother John, writing from Grimsby, thus

acknowledges the kind advice of brother George: I thank you for

your kind advice, and I can assure you I have felt of late, more

than ever, the importance of preaching Christ, and Christ alone. It

is my aim and constant prayer to live in that way, so that I can

always adopt the language of the Apostle, Romans xiv. 7, 8. I wish

you to write as often as convenient. Any advice or instruction that

you may have at any time to give, will be thankfully received.

_January 4th, 1827._--After the absence of more than a week, I

again return to my Indians, who welcome me with the tenderest marks

of kindness. Watch-night on New Year's Eve was a season of great

rejoicing among them. About 12 o'clock, while their speaker was

addressing them, the glory of the Lord filled the house, and about

twenty fell to the floor. They all expressed a determination to

commence the New Year with fresh zeal. My soul was abundantly

blessed at the commencement of the year, while speaking at the

close of the Watchnight services in York.

My engagement in controversial writing savours too much of dry

historical criticism to be spiritual, and often causes leanness of

soul; but it seems to be necessary in the present state of matters

in this Colony, and it is the opinion of my most judicious friends,

that I should continue it till it comes to a successful

termination.

_Jan. 10th._--[Having received a letter of enquiry from his brother

George, Dr. Ryerson replied at this date, and said:--

I have been unwell for nearly two months with a continuance of violent

colds, occasioned by frequent changes from a cold house and a

thinly-clad bed at the Credit, to warm rooms in York. My indisposition

of body has generally induced a depression of spirits, which has often

unfitted me for a proper discharge of duties, or proficiency in study.

However, in the midst of bodily indisposition, the blessings of the Holy

Spirit have been at times abundantly poured into my soul, insomuch that

I could glory in tribulation, and rejoice that I am counted worthy to

labour and suffer among the most unprofitable and worthless of the

labourers in my Saviour's vineyard. The Indians are firm in their

Christian profession, and some of them are making considerable

improvement in the knowledge of doctrine and duties of religion, and of

things in general. They are affectionate and tractable.

I am very unpleasantly situated at the Credit, during the cold weather,

as there are nearly a dozen in the family, and only one fire-place. I

have lived at different houses among the Indians, and thereby learned

some of their wants, and the proper remedies for them. Having no place

for retirement, and living in the midst of bustle and noise, I have

forgotten a good deal of my Greek and Latin, and have made but little

progress in other things. My desire and aim is, to live solely for the

glory of God and the good of men.

By the advice of Mr. M. S. Bidwell and others, I am induced to continue

the Strachan controversy, till it is brought to a favourable

termination. I shall be heartily glad when it is concluded.--H.]

_Jan. 16th._--One of the Indians (Wm. Sunegoo) has been tempted to

drink. I visited him as soon as he returned to the village. I

entreated him to tell me the whole truth, which he did. After

showing him his sin and ingratitude to God and his friends, he wept

aloud, almost despairing of mercy. I pointed him to the Saviour of

penitent sinners. He fell on his knees, and we spent some time in

prayer. After evening service he confessed his sin publicly, asked

forgiveness of his brethren, and promised in the strength of God to

be more watchful. Thus have we restored our brother in the spirit

of meekness.

_Jan. 26th._--Last Sunday we held our quarterly meeting at York.

About thirty of the Indian brethren were present; their

cleanliness, modesty, and devout piety were the subject of general

admiration.

_Feb. 4th._--To-day I preached to the Indians. Peter Jacobs, an

intelligent youth of 18, interpreted, and afterwards spake with all

the simplicity and eloquence of nature.

A scene never to be forgotten was witnessed by me in visiting an

Indian woman this evening; after months of severe suffering, she

sweetly yielded up the ghost in the triumphs of faith. She embraced

the Christian religion about eight months ago, and was baptized by

Rev. T. Madden. Notwithstanding her many infirmities, she went to

the house of God as long as her emaciated frame, with the

assistance of friends, could be supported. A few days previous to

her decease, she gave (to use her own words) "her whole heart into

the hands of Jesus, and felt no more sorry now, but wanted to be

with Jesus." While addressing a number assembled in her room, who

were weeping around her bed, her happy spirit took its triumphant

flight to the arms of the Saviour she loved so much.

How would the hearts of a Wesley and Fletcher burst forth in

rapture, could they have seen their spiritual posterity gathering

the wandering tribes of the American forest into the fold of

Christ, and heard the wigwam of the dying Indian resound with the

praises of Jehovah!

_Feb. 10th._--A blessed quarterly meeting--Elder Case preached in

the morning, and my brother George in the evening. The singing was

delightful, and the white people present were extremely interested.

At the close a collection of $26.75 was taken up, principally from

the Indians! Peter Jacobs was one of the speakers.

_Feb. 16th._--The importance of fostering our school among the

Indians, and of encouraging the teacher in this discouraging and

very difficult task, cannot be overestimated. Rev. Wm. Case,

thinking that I had some aptitude for teaching, wrote me a day or

two ago, as follows:--

Do you think the multitude of care, and burden of the school does

sometimes mar the patience of the teacher? If so, you would do well

to kindly offer to assist him occasionally, when he is present, and

so by example, as well as by occasional kind remarks, help him to

correct any inadvertencies of taste. I know the burden of a teacher

in a large school, and a perpetual sameness in the same employment,

especially in this business, is a tiresome task. I consider this

school of vast importance, on several accounts, and especially

considering the hopes to be entertained of several interesting

youths there.

_Feb. 27th._--I have written from fifteen to sixteen hours to-day

in vindicating the cause of dissenters against the anathemas of

high churchmen.

_March 5th, 1827._--To-day I am on my way to see my parents. My

Father is becoming serious, and my younger brother Edwy has joined

the Methodist Society. I thank God for this blessed change.

_York, March 8th._--[As an interesting bit of personal history,

descriptive of Dr. Ryerson's manner of life among the Credit Indians, I

give the following extract from a letter written by Rev. William to Rev.

George Ryerson. William says:--

I visited Egerton's Mission at the Credit last week, and was highly

delighted to see the improvement they are making both in religious

knowledge and industry. I preached to them while there, and had a large

meeting and an interesting time. The next morning we visited their

schools. They have about forty pupils on the list, but there were only

thirty present. The rest were absent, making sugar. I am very certain I

never saw the same order and attention to study in any school before.

Their progress in spelling, reading, and writing is astonishing, but

especially in writing, which certainly exceeds anything I ever saw. They

are getting quite forward with their work. When I was there they were

fencing the lots in the village in a very neat, substantial manner. On

my arrival at the Mission I found Egerton, about half a mile from the

village, stripped to the shirt and pantaloons, clearing land with

between twelve and twenty of the little Indian boys, who were all

engaged in chopping and picking up the brush. It was an interesting

sight. Indeed he told me that he spent an hour or more every morning and

evening in this way, for the benefit of his own health, and the

improvement of the Indian children. He is almost worshipped by his

people, and I believe, under God, will be a great blessing to them.--H.]

_March 14th._--After several pleasant days absence I return again

to my Indian brethren. Have been much profited by reading the lives

of Cranmer, Latimer, Burnet, Watts, Doddridge, and especially that

of Philip Skelton, an Irish Prelate. The piety, knowledge, love,

zeal, and unbounded charity, are almost beyond credit; except on

the principle that he that is _spiritual_, can do all things.

_March 19th._--An Indian who has lately come to this place, and has

embraced the religion of Christ, came to Peter Jones, and asked

him, what he should do with his implements of witchcraft, whether

throw them in the fire, or river, as he did not want anything more

to do with them. What a proof of his sincerity! Nothing but

Christianity can make them renounce witchcraft, and many of them

are afraid of it long after their conversion.

_March 20th._--Busy to-day selecting suitable places for planting,

and employed the school boys in clearing some land for pasture.

_March 24th._--I am this day twenty-four years old. During the past

year my principal attention has been called to controversial

labours. If the Lord will, may this cup pass by in my future life.

_March 25th--Sabbath._--This day is the second anniversary of my

ministerial labours. My soul has been refreshed, my tongue

loosened, and my heart warmed.

_April 1st, 1827--Sabbath._--In speaking to my Indian brethren, the

word seemed deeply to affect their hearts.

_April 2nd._--In meeting Class this evening, I spoke for the first

time in Indian. My mind was much affected. The Indians broke forth

in exclamations of joy to hear a white man talk about God and

religion in their own tongue.

_April 6th._--My dear brother William and Dr. T. D. Morrison have

spent a night here, and greatly refreshed me by their converse.

_April 9th._--Another lesson of mortality in the death of Brother

John Jones' only child. I have been trying to comfort the parents,

who seem to bear their trial with Christian fortitude.

_York, April 15th._--[In a letter to his brother George at this date,

Dr. Ryerson thus speaks of the work under his care:--

We are all well, and are blessed in our labours at this place, and at

the Credit. I think the Indians are growing in knowledge and in grace.

They are getting on pretty well with their spring work. But in some

respects they are Indians, though they have become Christians.

I came from Long Point with a full determination to live wholly for God

and His Church. Through the blessing of God I have received greater

manifestations of grace than I had felt before during the year. I have

lately read "_Law's Serious Call to a Devout and Holy Life_," which has

been very beneficial to me. My greatest grief of late is, that my love

to God and His people is not more humble, more fervent, and more

importunate. O could I feel as Jesus felt when he said, "My meat and

drink is to do the will of him that sent me." How much more happy and

useful I would be! I pray that I may.

John and Peter Jones seem to thirst after holiness, and are growing in

grace. The Society in this place (York) appears to be increasing in

grace and in number. I was abundantly assisted by heavenly aid to-day,

while preaching. The congregation seemed to be deeply affected this

evening. I hope the word has not gone forth in vain. The Sunday-schools

are prospering in this place. I proposed the new method of increasing

the Sunday-schools, by giving a reward ticket to every scholar who would

procure another that had not attended any other school. In two Sabbaths

between twenty and thirty new scholars were procured in one school.--H.]

_April 16th._--The last part of last week I was powerfully assailed

by the devil, and became greatly dejected. Alas! I fear I was more

disturbed on account of my own reputation than for the cause of

Jesus. While preaching on Sabbath evening, heavenly light broke in

on my soul, and all was peace.

I am now among the dear objects of my care. My heart leaped for joy

as I came in sight of the village, and received such a hearty

welcome. Much refreshed with meeting them in Class, and

particularly in private conversation with Peter Jones, about the

dispensations of God towards us in the increase of our graces and

gifts. We had about thirty boys out at work this evening clearing

land. They are very apt in learning to work.

_April 18th._--I was impressed to-day with the fact that the

untutored Indian can display all the noble feelings of gratitude,

love, and benevolence. An Indian, who has lately come to this place

and embraced the Christian religion, has ever since shown great

attachment to me. He has, without my knowledge, watered, fed, and

taken care of my horse, saying he lived closer to the stable than I

did. Yesterday I got out of hay, and could not get any till this

afternoon. When I came to the stable I found grass in the manger;

the Indian was there, and had just fed him. I said I was very glad,

for he must be very hungry, but the Indian replied, "No, he not

very hungry. I took him down where grass grow, and let him eat

plenty." Oh, God, thought I, do such principles dwell in the people

whom the white man despises? Is not this as noble and pure as it is

simple? Though the circumstance is small in itself, it involves a

moral principle to which many mighty men are strangers. He gave the

widow's mite. Enfeebled by sickness, he exposed himself; touched by

compassion, he relieved the sufferer. A few weeks ago, a heathen

from the forest, he now performs an act that might make many

Christians blush. How many professing Christians consider it a

condescension to attend upon the servant of Christ and his beast,

but this wild man of the woods esteems it a privilege to wash His

disciple's feet. "Many that are first shall be last, and the last

shall be first."

_April 25th._--Last Sunday, four Indians came from Lake Simcoe,

over fifty miles, to hear the words of eternal life, while many

professors will scarcely go a mile. Does not this fulfil prophecy,

"Many shall come from the east, and the west, and sit down in the

kingdom of God, while the children of the kingdom are thrust out?"

Last summer they heard Peter Jones, at Lake Simcoe, tell the story

of the Saviour's love. They then determined to renounce ardent

spirits, and pray to the Great Spirit. With this little

preparation, they had been enabled to totter along in the path of

morality from that time till now. The old man (Wm. Snake) seems

under deep convictions, weeps much, and expresses much sorrow for

his former bad doings. They have gone back, determined to get as

many of their tribe as possible to return by the first of June.

Surely this is "hungering and thirsting after righteousness."

_April 29th--Sabbath._--In our Class-meetings, one of the Indian

Leaders expressed himself thus:--"I am happy to-day. It is not with

my life alone I love Jesus, but I love Him right here (pressing his

hand upon his heart.) If I did not serve Him, what would I tell Him

when He came? Would I tell Him a lie? No, my brothers, I will tell

Him no story. I will serve Him with my whole heart. When I hear any

of my brothers or my sisters praying in the daytime alone,[13] it

makes my heart feel so glad. The tears run out of my two eyes, I

feel so happy. I love Jesus more and more. Pray for me, that I may

hold on to the end; and when Jesus comes, I may go with Him and all

of you up to heaven." Another one said, "Three of us have been two

or three days in the bush, but we prayed, three poor souls of us,

three times a day, and Jesus did make our souls so happy."

_April 30th._--According to announcement, we assembled in the

Chapel to examine into the cases of several who had acted

disorderly. We were compelled to expel two from the Society. Many

were deeply affected, and groans, and sighs might be heard in the

different parts of the house. After a long and wise address from

the old Chief, Joseph Sawyer, I said, "We must turn them out of the

Society. What do you think about sending them away from the

village? Tell us." Several spoke, and it was at last decided, by

holding up the right hand, that they must go. I then said, "I am

sorry to hear one or two have been drinking." I asked one if this

was true. He confessed that he drank some beer, being coaxed by a

white man. He felt very sorry, as he wished to be a good Christian.

I then reproved with considerable severity, and showed him it was

as bad to get drunk on cider or beer as whiskey. The devil often

cheats us in this way, but we are exhorted not to "touch, taste, or

handle" the accursed thing. This talk was explained to them in

Indian by Peter Jones, and their opinions requested. Several spoke,

but Brother William Herkimer, with a pathos that affected us all,

said, "Brothers, the white man can't pour it down your throat, if

you will not drink. When white man ask me to drink, I tell him, 'I

am a Christian, I love Jesus,' and they go right away and look

ashamed." He then concluded with a most pathetic prayer: "Oh,

Jesus, let us poor, weak creatures be faithful, and serve Thee as

long as we live." Having adjusted these matters, I next observed,

"Our God has given us another commandment which was, 'To keep holy

the Sabbath day.' Now, brothers, if a man gave you six dollars, and

kept only one for himself, would you not think it very bad to rob

him of that one? Oh, yes, you will say. Well the Lord has done more

for us. He has given us our lives, our clothes, our health, nay,

everything we have, and six days too, to do all our work in; but He

has kept out one day for Himself. Let us not rob God of this day,

but let us keep it holy. I am sorry to hear that one of you went to

York on Sunday." I turned to the guilty Indian, and told him I

wanted him to tell us why he had done so. He stated he had got out

of provisions, and he was afraid the wind would rise on Monday, and

unthinkingly he started on Sunday afternoon. He promised to do so

no more. I then spoke a few words from Gal. vi. 1, and Peter Jones

closed with an affecting exhortation and prayer.

_May 2nd._--Yesterday I was almost in despair, and I was really

devising means to relinquish my present work; when in the height of

agitation I took down a package of tracts, and providentially

(surely not by chance) cast my eyes upon one entitled,

"Disobedience Punished, Repented of, and Pardoned." This was no

other than the history of Jonah; and was made the means of reviving

my expiring faith, and showing me how God alone could give me

victory over myself. I cried to Him like Jonah, and He delivered me

out of my distress.

[Illustration: School and Council House. Church. Peter Jones'

Study.

OLD CREDIT MISSION. (_From a sketch by Mrs. E. Carey._)]

_May 3rd._--To-day I have felt peace with God and good will towards

men. Several Indian women have arrived from Scugog Lake. They

report that the Indians there have all stood firm, daily meeting

for prayer to the Great Spirit, and that there has only been one

case of intoxication since Peter Jones was there last autumn. This

unhappy circumstance was caused by one (Carr) an old Methodist

back-slider (a fit emissary of the devil), who took his barrel of

whiskey, in order to trade with the Indians. He tried in vain to

persuade them to taste, till at length he made some of the whiskey

into bitters, which he called medicine, and prevailed on one unwary

man to take for his health. This he repeated several times, till at

length the poor fellow got to relish it, and becoming overpowered

he fell into the water! The Indians immediately assembled for

prayer, and through the mercy of God, he is now restored to his

former steadfastness. They then ordered Carr to take his whiskey

away, or they would destroy it. He took it on the ice, on the lake,

no doubt hoping that it would tempt some of them to drink. But in

this the devil was disappointed, the ice thawed, and the barrel

floated on the water. What an instance of human depravity, does

this man's conduct exhibit, and what a picture of the power of

Divine grace is seen in the inflexible firmness of the Indians!

May we not sing in the language of Paradise Regained--

"The tempter foiled

In all his wiles, defeated, and repuls'd,

And Eden raised in the waste wilderness."

The Indian woman who related the above, gave another proof of the

amiable and benevolent character of her race, especially when

sanctified by grace. In token of their esteem for Peter Jones, who

had been the means of opening their eyes to immortality and eternal

life, they brought him several pounds of maple sugar, which one of

them presented in a wooden bowl. No doubt this sugar, which they

had carried sixty miles, was nearly their all. Is not this a

feeling of gratitude and love to the disciple for the master's

sake? Oh! that I may learn lessons of simplicity and contentment

from these children of the forest, for they are taught of God only.

Oh! that I may have Mary's lot in time and in eternity.

_May 6th--Sunday._--A number of white people being present this

morning I addressed them on the subject of the barren fig-tree. In

the evening we had a precious time; the Indians were enraptured,

and we all, as it were, with one heart, dedicated ourselves afresh

to God. In the class meeting we all wept tears of joy and holy

triumph. Several of them said, "Jesus is the best master I ever

served." "I love Jesus better than anything else."

_May 8th._--I witnessed an affecting instance of how pleasant a

thing it is for brethren to dwell together in unity, in the

departure of two Indians who had paid us a few days' visit from

Belleville. Nearly the whole village, according to Apostolic

custom, collected to bid them farewell in John Crane's house, when

an Indian arose (in the absence of the chief) inviting any of the

Belleville Indians who might like to come and settle amongst them.

Others rose and spoke on Christian love, pointing them forward to

that period when they should meet to part no more. How does the

spirit of primitive Christianity lead to the adoption of the same

customs which were practised by the first followers of our Lord,

when the multitudes of them that believed were of one heart and

soul. We then sang a few verses and all knelt down, commending our

dear brothers to the care of Him who never leaves nor forsakes his

children. After this one of the Indians from Belleville delivered a

pathetic parting address; they then all shook hands, exhorting one

another to cleave to Jesus. This Indian appeared to me to be one of

the most heavenly minded men I ever saw, not an able speaker but

with a peculiar nervousness in his words, spoken with energy and

pathos that deeply affected us all.

_May 13th--Sunday._--I spent the last week in assisting the Indians

in their agricultural pursuits. They are teachable, willing, and

apt to learn. This constant change of employment debars me from

literary and theological improvement, and leaves me less qualified

to expound Scripture to refined assemblies. Thus I am perplexed to

know what is best for me to do. The Lord direct me in this

momentous matter!

_May 14th._--The temporal and spiritual interests of the Indians

bring upon me much care, and weigh me down. I experienced some

comfort in the class meeting. Spoke in Indian, and for the first

time repeated the Lord's prayer in Chippewa. Many of my dear

brethren praised the Lord.

_June 9th--Sabbath._--This day we held quarterly meeting at

York--about twenty Indians present. I am informed that some of the

Indians on Lake Simcoe are hungering for the bread of life, and

that twelve of them were at worship at Newmarket, and expressed a

desire to become Christians. Sixteen Indian children attend a

Sabbath-school established there whose parents encamp near, for

that purpose. Several of these children learnt the alphabet in four

hours. This awakening arose through four of the Rice Lake Indians

influenced by the divine love, traversing in their canoe the back

lakes to tell their benighted brethren about Jesus, and exhorting

them to become Christians.

_June 7th._--The first quarterly conference ever held amongst

Indians in British America was held to-day. After deliberating on

several subjects, that of sending some of their pious and

experienced men on a missionary tour to Lake Simcoe, and the Thames

was proposed for consideration. Four of them soon volunteered their

services. Their hearts seemed fired at the thought of carrying the

news of salvation to their benighted brethren. At their own

suggestion $12 was soon taken up to help pay expenses.

_June 10th._-About fifty converted Indians from Rice Lake, Scugog

Lake, Mud Lake, and the Credit, assembled in York to-day for the

purpose of worshipping God. The Rice Lake Indians have come to see

the Governor about building them a village, and deduct the money

due them from the lands their fathers have ceded to the British

Government, and likewise for getting boundaries of their

hunting-grounds established. The other Indians have come for the

purpose of attending the approaching camp-meeting, as they have

never had but three days' instruction from Peter Jones last autumn.

As soon as any of them experience the love of Jesus in their own

souls, they begin to feel for others, and, like the ancient

Christians, go wherever they can preaching the Lord Jesus. Here is

a whole tribe converted to God, with the external aid of only three

days' instruction, except what they communicate to one another, and

who for six months have proved the reality of their Christian

experience by blameless and holy lives. Surely "this is the Lord's

doing, and marvellous in our eyes."

Elder Case told me that on his way from Cobourg to York, he saw an

Indian sitting by the road-side, he asked him where his brothers

and sisters were, he replied, encamped in the woods. Elder Case

told him to call them, as he wanted to talk some good words to

them. They soon came together to hear the _me-ko-to-wik_, or black

coat man. They pitched a little Bethel of logs, about breast high,

over-topped with bushes, for the purpose of worshipping

_Keshamunedo_ (God.) After kneeling down to implore God's blessing,

they took their seats. As soon as Elder Case commenced to speak,

their hearts seemed to melt like wax. So much for the Scugog and

Mud Lake Indians. The Rice Lake Indians appear to be more

intelligent, and are the handsomest company of men I have seen.

Potash, their chief, is very majestic in appearance, possesses a

commanding voice, and speaks with great animation.

_June 12th._--My brother William, who came from Newmarket

yesterday, informs me that he preached to more than fifty of these

bewildered enquirers after truth on Sunday--none of them could

interpret, but some could understand English, and they told others

what the good man said. An Indian woman came to a little white boy,

holding out her book (as most of them have bought books) and said,

"boy, boy," showing great anxiety that the boy would teach her, but

the little fellow was afraid, and slipped off. Then a little Indian

boy about his age, held out his book that he might teach him, the

white boy complied, and by the time he had showed him three or four

letters, he was unable to contain his grateful feelings, clasped

the white boy round his neck, and began to hug and kiss him.

_June 15th._--A camp-meeting commenced this afternoon on Yonge

street, about twelve miles from York. A large number of white

people have assembled, and about seventy-five Indians. About a

dozen of these embraced Christianity about six months ago, the rest

are heathens from the forest. How interesting a sight that they

should travel forty miles to hear about the Great Spirit, and what

he would have them do. As soon as they arrived they commenced

building their tents. Our Saviour said to His disciples, "Go ye

into all the world, &c." but we here see heathens coming to the

disciples of Jesus and asking for the Gospel. The services were

commenced by Rev. James Richardson, followed by the Rev. Thaddeus

Osgood, who is a great lover of Sunday-schools, Peter Jones

interpreted, when they were directed to Jesus, who came to save the

Indian as well as the white man, they were melted to tears.

_June 16th._--Rev. D. Yeomans preached this morning, also the Rev.

Thaddeus Osgood, first to the children, then to the Indians, which

was interpreted by Peter Jones. A lame boy, fourteen years old,

seemed to have his whole soul broken under the hammer of the word.

The Ten Commandments were recited in their own tongue, and they

repeated them sentence by sentence. It was a very impressive

exercise, giving great solemnity to the sacred decalogue.

_June 17th, Sunday._--The first sermon this morning was delivered

by Rev. John Ryerson, on the sufferings of Christ, followed by Rev.

James Richardson. By this time the concourse of people was

immense--when the Rev. William Ryerson preached from Gen. vii. 1, a

most able and affecting discourse, interpreted by Peter Jones, who

afterwards addressed the white people, telling of the former

degradation of his people, their present happy condition, the

feeble instruments God had made use of to accomplish this glorious

work; he thanked the white people for their kindness, and earnestly

entreated them to pray on, that the good work might go on and

prosper--he concluded by saying, "My dear brethren, if you go

forward the work will prosper, till the missionary from the western

tribes, shall meet with the missionary from the east, and both will

shake hands together."

_June 18th._--About mid-day the Camp-meeting was brought to a

close, it was very solemn and refreshing, three hundred and

thirteen whites partook of the Communion, and about forty Indians.

Thirty-five Indians, men, women, and children were baptized; with

others it was deferred till further instructed.

_July 3rd._--Peter Jones has just returned from Lake Simcoe,

bringing a glorious account of the steadfastness and exceeding joy

of the Indians there. Thirty more are added to their number; a

school is established, taught by Bro. Wm. Law, in a temporary

building, put up by themselves. The traders are showing great

opposition, threatening to beat the Indians and burn their camps if

they will attend the meetings; their craft is in danger. They that

trust in the Lord need not fear.

_July 5th._--Rev. Wm. Ryerson, under this date, writes from Lake

Simcoe: If Yellowhead, the Head Chief, embraces religion, his

influence will counteract the opposition of the traders, which is

very strong. I think if Peter Jones can come and remain with them

awhile, as soon as possible, they will embrace Christianity.

_July 15th._--Peter Jones and I arrived at Lake Simcoe this

evening, for the purpose of being present during the distribution

of Indian goods. The change in their appearance since a year ago is

most striking. The traders are still very hostile.

_July 16th._--In the morning I gave the Indians a long talk. I

showed them the superiority of the Christian religion over that of

those who worshipped images. At this remark, the French traders

present looked very angry, muttering, but making no disturbance.

Peter Jones then spoke at length, answering and correcting

statements the traders had made. Colonel Givens soon arrived and

the meeting closed.

_July 17th._--Collected the Indians again, and preached from Matt.

xi. 28. Peter Jones expounded the Lord's Prayer. The Frenchmen were

much displeased at his remarks on the subject of forgiving sins.

They afterwards tried to force some of the Christians to drink, but

failed. The Lord have mercy on these wicked men, and open their

eyes before it is too late! When the presents were to be given out,

the men were seated by themselves, and also the women; the boys

and girls according to their ages. The chiefs then requested all

who were Christians, or wished to be, to sit together, and about

150 rose and did so. The difference in their countenances, as well

as their appearance and manners, was most marked. They looked

healthy, clean, and happy, whereas many of the others were almost

naked; some with bruised heads, and black faces, and almost burnt

up with liquor. When the distribution of presents ended, an Indian

Council was held at Phelps' Inn, at which I was invited to be

present. Chief Yellowhead spoke first, saying "The desire of his

heart was that their Great Father would grant them a place where

they might all settle down together. His people wished to throw

away their bad ways, and worship the Great Spirit." Many others

spoke, particularly requesting the Indian Agent to do what he could

to quiet the rage of the French traders. We have reason to thank

God for the kind friendly influence the Indian agents exert,

especially in closing the mouths of the traders. Oh, Lord, I will

praise Thee!

_July 20th._--I left the Holland Landing this morning for the

purpose of visiting the islands north-east of Lake Simcoe, to

ascertain their desirability for a settlement. I find the situation

very pleasant. The chief has a comfortable house containing four

rooms, with everything decent and convenient. This island contains

about four hundred acres of beautiful basswood, beech, and maple.

The chief told me that the Mohawks once had a village there,

probably a century ago; as there is a navigable creek running to

the mouth of the river, there was every attraction for a convenient

settlement. The chief also offers any one who will come and teach

the children, two rooms in his house for that purpose, and the

Indians will support him. Such is the field of philanthropic and

Christian labour in this place, and which demand most vigorous

cultivation.

_July 22nd._--I assembled the Indians this morning, and gave them

my parting advice; after which the Chief (Wahwahsinno) spoke with

great power. He is the most interesting, intelligent Indian I ever

saw. He warned them to beware of the evil spirit which was lurking

around them on every side; to be honest and cheat nobody; not to

get drunk, but buy food and clothing for their children. You know,

he said, how our fathers, grandfathers, and great-grandfathers have

been killed by liquor--now, don't do as they have done. We are

thankful to our Great Father, over the waters, for the clothes he

has given us, and to our good brother for the good things he has

taught us. We then embraced each other and bade farewell.

_July 23rd._--Arrived again at the Narrows, and found the Indians

firmly established in the faith. I have now spent eight days among

these long-neglected and injured people, and happy are my eyes that

have seen these glorious things.

[The missionary efforts of these times were in Upper Canada chiefly

directed toward the Indians. Of this abundant evidence is given in the

preceding pages. That these efforts were also put forth by the Church of

England, may be gathered from the fact that at a public meeting held in

York, on the 29th of October, 1830, a Society was formed, under the

presidency of the Bishop of Quebec, "for the converting and civilizing

of the Indians of Upper Canada." In his address, on that occasion, the

Bishop stated that the Rev. G. Archbold, with true missionary zeal, had

resided among the Indians on the north side of Lake Huron during the

greater part of the summer, and at his departure had left them in care

of Mr. James W. Cameron. Mr. Cameron was, in 1832 succeeded by Mr. (now

Archdeacon) McMurray at Sault Ste. Marie. Funds for the support of this

Indian Mission were collected in England, by the Bishop in 1831, and

also by Rev. A. N. (subsequently Bishop) Bethune. The scope of this

Society was soon enlarged to "Propagating the Gospel among Destitute

Settlers." The missionaries employed in 1831 were Rev. J. O'Brian (St.

Clair), Rev. Salteen Givens (Bay of Quinte), and Mr. James W. Cameron

(La Cloche, Saulte Ste. Marie, etc.)

That this interest was not confined to spiritual matters is evident from

many letters and other references to the domestic and material

improvement in the condition of the Indians, which I find in Dr.

Ryerson's papers. I select the following, which touch upon many

different matters relating to the temporal and spiritual interests of

the Indians:--

In a letter written by Rev. William Case, from Hallowell, to Dr.

Ryerson, he thus speaks of the success of a school established by the

Conference among the Indians. He says:

Last evening (10th March) was exhibited the improvement of the

Indian School, at Grape Island, one boy, whose time at school

amounted to but about six months, read well in the Testament.

Several new tunes were well sung and had a fine effect. The whole

performance was excellent. More than twenty names were given in to

furnish provisions for the children of the school. These

exhibitions have a good effect. It animates the children and the

teachers, and affords a most gratifying opportunity to the friends

of the Missions to witness that their benevolence is not in

vain.--H.]

[Shortly after this letter was written, Elder Case went to New York, to

solicit aid on behalf of the Indian Schools. He was accompanied by John

Sunday and one or two other Indians. Writing from there, on the 19th

April, to Dr. Ryerson, then at Cobourg, he says:

We have attended meetings frequently, and visited a great number of

schools and other institutions, both literary and religious. This

has a fine effect on our Indian brethren. The aid we are obtaining

will assist us for the improvement of our Indian Schools. We have

an especial view to the Indians of Rice Lake. Please look well to

the school there, and to the comfort of the teacher. The Indians

should be encouraged to cultivate their islands. The most that we

can do is to keep them at school, &c., and instruct them in their

worldly concerns.

The managers of the Missionary Society in New York, as well as in

Philadelphia, are very friendly. In case we shall be set off as a

Conference, they will continue to afford us assistance in the

Mission cause. You will judge something of the feeling of the

people here, when I inform you that a niece of the unfortunate Miss

McCrae, who was killed by the Indians in the revolutionary war, has

given us $10 towards the Indian schools, and two sets of very fine

diaper cloths for the communion table. We shall bring with us an

Indian book, containing the decalogue, the creed, hymns, and our

Lord's Sermon on the Mount. This will stimulate our schools, as

well as afford instruction to the Indian converts. I wish you to

encourage the Indian sisters to make a quantity of fancy trinkets,

we could sell them to advantage here. They should be well made. We

have been introduced to Mr. Francis Hall, of the New York

_Spectator_, and about forty ladies, who are engaged in preparing

bedding, clothing, &c., for our missions and schools. We gave them

a short address on the happy effects of the gospel on the mind and

condition of Indian female converts. John Sunday's address to them

in Indian was responded to with sobs through the room. Brother

Bangs addressed those present on behalf of the Indians exhorting

them to diligence and faithfulness. He said that we would always

find in the Christian females true encouragement and aid.--H.]

[Elder Case was anxious to re-open the school for Indian girls at Grape

Island. In writing from the Credit, he says:

"When we gave up the female school it was designed to revive it,

and we had in view to employ one of the Miss Rolphs. If she can be

obtained we shall be much gratified. We wish everything done that

can be done to bring forward the children in every necessary

improvement, especially at the most important stations, and the

Credit is one of the most important. Can you afford any assistance

to Peter Jacobs? We are very solicitous to see some talent in

composition among some of our most promising scholars.

We are authorised by the Dorcas Society, of New York, to draw for

$20 to purchase a cow for the use of the mission family at the

Credit, and you are at liberty to get one now, or defer it till the

Spring. As probably the $20 will purchase a cow, and pay for her

keeping through the winter.

Our way this far has been prosperous. I never saw the pulse of

Missionary ardour beat higher. Tickets of admission at the

anniversaries might be sold by hundreds for a dollar each. But they

were distributed gratis. The collection at the female anniversary

was $217, and a handful of gold rings (about 20). The

superintendent is truly missionary; rejoicing in the plan of our

aiding them in the conversion of the Indians on this side of the

lines. Bros. Doxtadors and Hess' visit is well received, and a good

work commenced at the Oneida."--H.]

[In a letter written to Dr. Ryerson, by the Rev. James Richardson, on

the 2nd Oct., 1829, referring to the privilege granted to the Indians of

taking salmon (as mentioned on p. 66), he said:

As I came home, I stopped at James Gages', and found that he was

much displeased with the Indians for holding their fish so high. He

says his son could obtain them for less than 1/3d. currency (25c.).

Some of them were not worth half that. He remarked that Wm. Kerr

and others expressed great dissatisfaction with the Indians for

taking advantage of the privilege granted to them, and also for

haughtiness in their manner of dealing with their old friends. I am

afraid that unless they be moderate and civil, a prejudice will be

excited against them, which may prove detrimental to the missionary

cause. The respectable part of the inhabitants would be pleased to

have the Indians supported in this privilege, if they could

purchase fish of them at a moderate price.--H.]

[Elder Case, who was greatly interested in the success of the Indian

Schools, and who--with a view to demonstrate the usefulness of the

schools--proposed to take two of the Credit Indian boys to the

Missionary Meetings in January, 1830, says:--

I should be glad to have something interesting at the York

Anniversary. Perhaps we may have a couple of promising boys from

this Station. Henry Steinheur will accompany me to Lake Simcoe, and

perhaps Allen Salt[14] will come up as far as York. They are both

fine boys, and excellent singers.]

[A providential opening having occurred for getting the Scriptures

translated into the Indian language, Rev. Wm. Ryerson, in a letter to

Dr. Ryerson, dated York, 24th February, 1830, says:--

I lately received a letter from the Rev. Mr. West, one of the

agents for the British and Foreign Bible Society, expressing the

anxiety he felt that the Scriptures should be translated into the

Chippewa language. He said that if proper application were made, he

would take great pleasure in laying it before the Committee of the

Parent Society, and use his influence to obtain any assistance that

might be wanted. Viewing this as a providential opening, I think

that steps should be taken to have the translation made. From your

residence among the Indians, and knowledge of their manners and

customs, and your acquaintance with those natives that are the best

advanced in religious knowledge and experience, do you not think

that the Joneses are the best qualified to translate the

Scriptures?--H.]

Note.--[The reply was in the affirmative, and Peter Jones was entrusted

by the U. C. Bible Society with the work.[15]--H.]

_April 7th_, 1829.--[Writing to Dr. Ryerson, from Philadelphia, at this

date, Elder Case says:

There is a fine feeling here in favour of the Canada Church and the

Mission cause. Peter Jones and J. Hess are in New York overlooking the

printing of the gospels, etc. We hope to bring back with us the Gospel

of Mark, with other portions contained in the Book of Common Prayer, the

Spelling-book and a Hymn book in Mohawk, and a Hymn-book in Chippewa.

They are all in the press, and will be ready by 5th May, when we leave

to return.--H.]

FOOTNOTES:

[10] My home was mostly at John Jones', brother of Peter Jones;

sometimes at Wm. Herkimer's, a noble Indian convert, with a noble little

wife.

[11] See page 78.

[12] _Cheehock_, "A bird on the wing," referring to my going about

constantly among them.

[13] They often retire to the woods for private prayer, and sometimes

their souls are so blessed, they praise God aloud, and can be heard at a

considerable distance.

[14] These Indian boys subsequently became noted for their piety and

missionary zeal on behalf of their red brethren.--H.

[15] An unexpected delay occurred in getting the translation made by

Rev. Peter Jones printed, as explained in a letter from Rev. George

Ryerson to Dr. Ryerson, dated Bristol, August 6th, 1831. He says:--

Peter Jones, after his return from London, experienced several weeks'

delay in getting his translation prepared for the press, in consequence

of a letter from the Committee on the Translations of the U. C. Bible

Society--Drs. Harris, Baldwin, and Wenham--stating that the translation

was imperfect. He had, in consequence, to go over the whole translation

with Mr. Greenfield, the Editor of the Bible Society Translations. Mr.

Greenfield is a very clever man, and has an extensive knowledge of

languages. He very soon acquired the idiom of the Chippewa language so

that he became better able to judge of the faithfulness of the

translation. Mr. Greenfield went cheerfully through every sentence with

Mr. Jones, and made some unimportant alterations, expressed himself much

pleased with the translation, and thinks it the most literal of any

published by the Bible Society. It is now passing through the press, and

will soon be sent to Canada.

CHAPTER VI.

1827-1828.

Labours and Trials--Civil Rights Controversy.

At the Conference of 1827 I was appointed to the Cobourg Circuit,

extending from Bowmanville village to the Trent, including Port Hope,

Cobourg, Haldimand, Colborne, Brighton, and the whole country south of

Rice Lake, with the townships of Seymour and Murray. On this extensive

and labourious Circuit I am not aware that I missed a single

appointment, notwithstanding my controversial engagements[16] and visits

to the Indians of Rice Lake and Mud Lake. I largely composed on

horseback sermons and replies to my ecclesiastical adversaries. My diary

of those days gives the following particulars:--

_Hope, Newcastle District, Sept. 23rd, 1827._--I have now commenced

my ministerial labours amongst strangers. Religion is at a low ebb

among the people; but there are some who still hold fast their

integrity, and are "asking the way to Zion with their faces

thitherwards." I have preached twice to-day and been greatly

assisted from above.

_Sept. 25th._--I have laboured with much heaviness to-day. I spent

part of the day in visiting the Rice Lake Indians. They seem very

healthy, and are happy in the Lord. We have selected a place for

building a school house. With gratitude and joy they offer to

assist in the building.

_Sept. 30th._--Another month gone! I review the past with mingled

feelings of gratitude and regret.

_October 2nd._--Yesterday and to-day I have laboured under severe

affliction of mind. I am as one tempest driven, without pilot,

chart, or compass.

_Oct. 4th._--This evening at the prayer-meeting, how delightful was

it to hear two children pour out their melting supplications at the

throne of grace. "Out of the mouths of babes and sucklings thou

hast perfected praise."

_Oct. 9th._--I began my labours last Sunday, weak and sick, but my

strength increased with my labour, and I was stronger in body and

happier in soul at night than in the morning.

_Oct. 10th._--I have now finished my first journey round the

circuit. My health has not been good. Two persons have joined the

society to-night, and several more in class expressed a

determination never to rest till they found peace with God through

Jesus Christ.

_Oct. 17th._--I have been employed in controversial writing, and

sorely tempted to desist from preaching.

_Oct. 20th._--I have been greatly interested and strengthened in

reading the "Life of Dr. Coke." The trials with which he was

assailed, and the spirit in which he encountered them, afforded

encouragement to me. His meeting with the venerable Asbury, in the

Church built in the vast forest, is one of the most affecting

scenes I ever read.

_Oct. 21st._--To-day we held our first quarterly meeting on the

circuit, and, bless the Lord, it was a reviving time.

_Oct. 27th._--[Archdeacon's Strachan's Ecclesiastical Chart had so

excited the righteous indignation of Elder Case, that he wrote to Dr.

Ryerson, at this date, from Cobourg, in regard to it. I insert his

letter, as it expresses (though in strong language) the general feeling

of those outside of the Church of England in regard to this Chart.[17]

He said:--

Notice the providence which has brought to light the mis-statements of

the Ecclesiastical Chart. This is one instance out of many in which

false representations have gone Home in regard to the character of the

people and the state of religion.

As such a spirit of intolerance is altogether averse to the mild spirit

of the gospel, so it is also a most dangerous and daring assumption of

power over the rights of conscience. Against this high-handed and

domineering spirit, God himself has ever set his face. Let the Doctor be

reminded of the case of Haman and the despised dissenting Jew, who

refused to bow down to the courtiers of the king. The Doctor's wrath is

kindled against those whom he calls "dissenters," and who refuse to

submit to his Church rule. We have said, "whom the Doctor calls

'dissenters.'" I aver that the term is not at all applicable to the

religious denominations in this country. From what Church have they

dissented? Indeed most of the first inhabitants of this country never

belonged to the Church of England at all. They were from the first

attached to the denominations. Some to the Presbyterian, some to the

Baptist, some to the Methodist, and only a small portion to the Church

of England. Nor had they any apprehensions, while supporting the rights

of the Crown, that an ecclesiastical establishment of ministers of whom

they have never heard, was to be imposed, upon them, as a reward for

their loyalty! Indeed, they had the faith of the Government pledged,

that they should enjoy the rights of conscience. And in view of this was

the charter of the Province formed, to secure liberty of conscience and

freedom of thought. The blow at a loyal portion of Her Majesty's

subjects was aimed at them in the dark, 4,000 miles away, and without an

opportunity of defending themselves. An act so ungenerous, and in a

manner so impious too, cannot be endured. We must defend ourselves

against the unjust slanders of the Doctor.--H.]

_Nov. 19th._--I have been blessed with more comfort this evening in

preaching from Matt. xxii. 11-13, to a congregation composed

principally of drunkards and swearers. My heart was warmed, my

tongue loosened, and my understanding enlarged.

_Nov. 20th._--I have been to the Rice Lake Mission: found them

still growing in grace. The children are clean--many of them

handsome. The school teacher is happy in his work.

_Dec. 12th._--My mind has been greatly afflicted this evening in

settling a difference between two brethren.

_Dec. 25th._--Last night we had a service in this place (Presque

Isle) to celebrate the incarnation of our blessed Saviour. Seven

souls professed to experience the pardoning love of Christ. Many

who came mourning went home rejoicing.

_January 1st, 1828._--I am now brought to the close of another

year, and the commencement of a new era of existence. The first

part of the year I spent principally amongst the Indians, and have

reason to believe the Lord blest my labours amongst those needy and

loving people, but my own soul was oft in heaviness. The latter

part of the year I have been on a Circuit, and have found my

enjoyments and improvement increased. The Societies are growing in

piety, my bodily wants have been all supplied, and I have

experienced the fulfilment of the promise, If ye forsake father and

mother, the Lord will take thee up. May I ever rest on it!

_Jan. 2nd._--[The following letter was written at this date to Dr.

Ryerson by his Mother. She says:--

My not writing to you, I understand from your letter to Father, has

given you much uneasiness; but I can assure you I have felt much

concerned about it myself, for fear that you should entertain the

thought of its proceeding from unkindness or neglect: but let the

feelings of affection of a Mother suffice and answer it all. Be

convinced that her happiness depends upon your welfare, and that her

daily prayers will ever be offered up to the throne of grace in yours

and the rest of her children's behalf. O that the Lord may keep you

humble and faithful, looking unto him for grace and strength to enable

you to work in His blessed cause, to proclaim the glad tidings of

salvation through a dear Redeemer to lost and perishing souls! This is a

great comfort to me, and more than I deserve. None other compensates for

all my trials and afflictions here, as that God, of His goodness, should

have inclined the hearts of many of my dear children to seek His face

and to testify to the ways of God being the ways of pleasantness and

peace. At so much goodness my soul doth bless and praise my God and

Redeemer. My dear boy, you must not forget to pray for your poor

unworthy Mother, that she may be daily renewed in the inner man, and so

kept by the grace of God, as to be able to endure unto the end, and at

last to be received among those that are made perfect, to praise Him

that hath redeemed us for ever and ever. Your kind and anxious enquiries

about home, I shall endeavour to answer. Your dear Father has returned,

and is as well as usual, but still suffers much at times. Your heavenly

Father has been pleased to lay His hand of affliction once more upon

your sister, Mrs. Mitchell, by taking away her youngest boy in November

last. Edwy, I am happy to say, appears to persevere in serving God,

which, with the blessing of God, may he continue to do. Your brother

George has left for England. He desires that all your letters be sent to

him in England, which contain anything interesting about the Indians, or

of the work of religion. The state of religion in this part, I think, is

rather on the rise, that is to say, they attend better to public

worship, and receive their preacher in a more friendly manner than

before. Write as often as you can to let us know how you are, and how

the work of religion is progressing.--H.]

_Jan. 3rd._--I have this day visited the Indians at Rice Lake: all

prosperity here. I have been much refreshed this evening in meeting

my beloved brother and fellow-labourer in the Gospel, Peter Jones.

These pleasing interviews bring to mind many refreshing seasons we

have enjoyed together, when seeking the lost sheep of the house of

Israel. This year thus far, has been attended with peculiar trials;

my health has not been good; I have had conflicts without, and

fears within.

_Jan. 30th._--Visited a poor woman to-day in the last stage of

consumption, she gives evidence that her peace is made with God. I

find it a heavy cross to visit the sick. Help me, Lord, to search

out the mourner, bind up broken hearts, and comfort the sorrowful.

_February 22nd_--[A Central Committee at York having, of behalf of the

various non-Episcopal denominations, deputed Rev. George Ryerson to

proceed to England to present petitions to the Imperial Parliament

against the claims of the Church of England in this Province,[18] the

Rev. William Ryerson was requested to write to his brother George on the

subject. In his letter he gave the following explanation of the sources

of information from which Archdeacon Strachan's Ecclesiastical Chart was

compiled. He said:--

It may be proper to apprise you that the Church of England has been

making an enquiry into the religious state of the Province, the result

of which they have sent home to the Imperial Parliament. And in order to

swell their numbers as much as possible, they have sent persons through

almost every part of the Province, who, when they come into a house,

enquire of the head of the family as to what Church he belongs. If he

says, to the Methodist, or any other body of dissenters, they next

enquire if their children belong to the same Church. If they say no,

they set the children as members of the Church of England! If they say

that neither themselves nor their children belong to any particular

Church, they set them all down as members of the Church of England! So

that should they make a parade of their numbers you can tell how they

got them.

The Report of the Society for the Promotion of Christian Knowledge, for

1821, gives the number of communicants in the Church of England here as

between 4,000 and 5,000. In the Chart, the Methodist communicants only

have been returned, which is about 9,000. The number of those who call

themselves Methodists, is, at least, four times that number, or 36,000.

This is the way in which almost all the other bodies estimate their

numbers, the Baptists excepted.

_Cobourg, Feb. 27th._--Dr. Ryerson's youngest brother, Edwy, who

remained at home, wrote from there on the 20th, in regard to his

Father's health and religious life. He says:--

I think there is no doubt but that he will, in a short time be able,

with the care and the mercy of Almighty God, to enjoy himself again at

the family altar. He says that, by the grace of God, the remainder of

his days shall be devoted to the service of God. He feels that he has

acceptance with God; that God condescends to receive him--blessed be

God! My dear Egerton, although we have had great difficulties and many

trials to contend with, yet the Lord has stood by us, and by His

goodness and mercy He has kept us from sinking under them, by pointing

out ways and means for our escape, and He has brought our aged Father to

the knowledge of Jesus Christ, our Lord. Oh, my dear brother, let us

praise the name of God forever, who hath dealt so bountifully with us.

Mother is much better than when you were here. Father and Mother send

their love to you. May the Lord give you good speed, and crown your

labours with success in the saving of souls.

_April 3rd._--With a view to throw an incidental light upon the personal

influence which prompted Dr. Ryerson to controvert certain statements

made by Archdeacon Strachan,[19] I quote a letter which Dr. Ryerson's

brother William wrote to him from York, on the 1st, as follows:--

I send you a pamphlet containing Dr. Strachan's defence before the

Legislative Council. If I had time I would write a reply, at least to a

part of it. I think you had better write a full answer to it. You will

perceive that the Doctor's defence consists in telling what he told

certain gentlemen in England and what they told him. The misstatements

and contradictions with which he has been charged, he has not noticed.

Such as that "the Church is rapidly increasing, and spreading over the

whole country, and that the tendency of the population is towards the

Church of England, and that the instructions of dissenters are rendering

people hostile to our institutions, civil and religious." He says: "It

is said I have offended the Methodists." Who told him so? I presume it

must have been his own conscience. If you write a full answer would it

not be better to do it in the form of letters, addressed to the doctor,

and signed by your real name? Write in a candid, mild, and kindly style,

and it will have a much more powerful effect upon the mind of the

public. Do not cramp yourself, but write fully, seriously, and

effectually.

Dr. Ryerson's reflections upon the peculiar difficulties of his

itinerant life at this time are recorded in his diary, under date of

April 13th, as follows:--

No situation of life is without its inconveniences; but, perhaps,

the Methodist itinerant Preacher is more exposed to privations than

most others. His home is everywhere, and amongst persons of every

description; and if he needs retirement or books, where can he find

a retreat to hide himself, or a secret place where he can, like

Jacob, wrestle till the dawn of day? He is a target to be shot at

by every one; his weaknesses and failings tried every way; and,

after his youth, his health, his life, his all are spent, he too

often dies an enfeebled and impoverished man. But, bless the Lord,

all does not end here. We have "a building of God, eternal in the

heavens;" and we have a home "where the wicked cease from

troubling, and the weary are at rest."

Dr. Ryerson resumes his diary on the 9th of May. He says:

My time has of late been much taken up with provincial affairs. I

have felt a hardness towards those who I think are injuring the

interests of the country, and with whom it has fallen to my lot to

be much engaged in controversy. Necessity seems at present to be

laid upon me, from which I cannot free myself.

_May 10th--Sunday._--To-day I delivered a discourse on Missions. I

had intended much, this being a favourite topic with me, but I made

out nothing, and I felt truly humbled.

_Aug. 1st._--For months past I have been greatly tried. My

controversial labours have occupied too much of my time and

attention. I thank God, the day of deliverance seems to be dawning.

The invisible hand of the infinitely wise Being is clearly at work,

and I have no doubt the result will be to His glory.

Dr. Ryerson then continues the narrative of his life. He says:--

A change in my domestic and public life now commenced, which involved

my marriage, and my appointment to the Hamilton and Ancaster Circuits.

In my diary I say:--

_Aug. 24th._--I soon expect to alter my situation in life. What an

important step! How much depends upon it in respect to my comfort,

my literary and religious improvement, and my usefulness in the

Church? I have kept up a correspondence with a lady since and

before I was an itinerant preacher; but postponed marriage since I

became a minister, thinking that I should be more useful as a

single man. My ministerial friends all advise me now to marry, as

every obstacle seems moved out of the way and I have now travelled

three years.

_Ancaster, Oct. 31st._--I have passed through a variety of scenes

since I last noted the dealings of the Lord with me. On the 10th of

September, 1828, I entered into the married state with Miss Hannah

Aikman, of Hamilton. Through the tender mercy of God, I have got a

companion who, I believe, will be truly a help-meet to me, in

spiritual as well as temporal things.[20]

The Hamilton and Ancaster Circuit reached from Stoney Creek, east of

Hamilton, to within five miles of Brantford, including the township of

Glandford; thence including the Jersey settlement, Dundas Street, and

Nelson, to ten miles north of Dundas Street, embracing Trafalgar, the

mountain beyond the town of Milton, Credit, and back to Stoney Creek.

The death of the Rev. Wm. Slater, my colleague and Superintendent, about

the middle of the year, was a great loss and affliction to me, as I had

to take his place. Brother Slater had been the colleague of my brother

John for two years, and he was now mine for the second year. He was a

true Englishman, a true friend, and a faithful and cheerful minister.

About the middle of this year (1828) were held the Ryan Conventions at

Copetown, in West Flamboro', and Picton, Prince Edward District, of

which I have given an account in "The Epochs of Canadian Methodism," pp.

247-269.

FOOTNOTES:

[16] The first of these controversial engagements extended from the

spring of 1826 until the spring of 1827; the second from the spring of

1828 until near midsummer of the same year.--H.

[17] The nature and purpose of this Chart are fully explained and

discussed by Dr. Ryerson in his "Epochs of Canadian Methodism," pp.

165-220.

[18] See "Epochs of Canadian Methodism," p. 222.

[19] "Letters from the Reverend Egerton Ryerson to the Honourable and

Reverend Dr. Strachan. Published originally in the _Upper Canada

Herald_, Kingston, U.C., 1828. Pp. 42--In his "advertisement" or

preface, Dr. Ryerson illustrates the pressing nature of his engagements

at the time when he was engaged in the controversy with Archdeacon

Strachan. He also referred to the unusual difficulties with which he had

to contend in writing these "Letters" to the Archdeacon. Of many

important and most forcible arguments against establishments, especially

those derived from the Holy Scriptures, the author has not availed

himself, nor has he referred to so many historical authorities as might

have been adduced, * * * as he has had to travel nearly two hundred

miles, and preach from twenty to thirty sermons a month." See note on p.

80 and also Chapter viii.--H.

[20] This union was of comparatively short duration. Mrs. Ryerson died

on the 31st of January, 1832, at the early age of 28. (See the latter

part of Chapter ix.)

CHAPTER VII.

1828-1829.

Ryanite Schism--M. E. Church of Canada Organized.

There is a break in Dr. Ryerson's "Story" at this point; no record of

any of the events of his life, from August, 1828, to September, 1829,

was found among the MSS. left by him. The Editor, therefore, avails

himself of the numerous letters preserved by the venerable author, from

which he is enabled to continue a narrative, at least in part, of the

principal events in his then active life.--H.

_Hamilton, 6th Nov._--Writing at this date, from Cobourg, to Dr.

Ryerson, on the expediency of petitioning the Legislature to give the

Methodist Ministry the right to perform the marriage ceremony amongst

their own people, Elder Case, says:--

Should not the petition include all "dissenters," and the prayer be for

authority to perform the marriage rite for members of our congregations?

I would rather not have any law in our favour, but that which gives the

privilege to the Calvinists. If the Church of England is not the

established religion of this province (and who believes it is?)

"dissenters" at least, have an equal right with the Church. If numbers

and priority are to determine the right, the "dissenters" have a

superior right, for they were first here, and they are more numerous. We

cannot but feel a pious indignation at the idea, that all should not

enjoy the same privilege, in regard to marriage; and can this be the

fact when one denomination, in any sense whatever, has a control over

the marriage ceremony of another denomination?

The Ryanite Schism, which commenced in 1824, is fully described by Dr.

Ryerson in his "Epochs of Canadian Methodism," pp. 247-269. In a letter

from his brother John, dated River Thames, January 28th, 1824, the

strife caused by this schism is thus referred to. Mr. Ryerson also

describes the state of the Societies in the London District during this

crisis. He said:--

I am happy to hear that Mr. Ryan's plans are defeated, and that the

measures you have adopted to frustrate his machinations against Elder

Case, have proved successful. I hope you will continue to assist and

support Elder Case, especially in this affair, and on many other

accounts he is deserving of much esteem; his disinterested exertions in

behalf of the Missionary interest in Canada, are deserving of the

highest praise.

The work is prospering in the different parts of this District. Niagara

and Ancaster Circuits are rising. There is a good work in Oxford, on the

Long Point Circuit, as also on the London and Westminster Circuits. The

Indian Mission, on the Grand River, is progressing finely. At the Salt

Springs, about thirty have been added to the Society, among whom are

some of the most respectable chiefs of the Mohawk and Tuscarora nations.

Visiting them, from wigwam to wigwam, they in general appear to be

thankful.--H.]

The Ryanite controversy turned chiefly on the refusal at first of the

American General Conference to separate the Canada work from its

jurisdiction. Rev. John Ryerson, in a letter from Pittsburg, Pa., dated

May, 1828, gave Dr. Ryerson the particulars of the reversal of that

decision. He says:--

A Committee of five persons has been appointed on the Canada Question.

Dr. Bangs is the chairman. The Committee reported last Thursday

pointedly against the separation; declaring it, in their opinion, to be

unconstitutional. Dr. Bangs brought the report before the Conference,

and made a long speech against the separation. William and myself

replied to him pointedly, and at length, and were supported by the Rev.

Drs. Fisk and Luckey. Dr. Bangs was supported by Rev. Messrs. Henings,

Lindsey, and others. The matter was debated with astonishing ability and

deep-felt interest on both sides, for two days, when the question being

put, there were 105 in favour of the separation, and 43 against--a

majority on our side of 62. Our kind friends were much delighted, and

highly gratified at our singular and remarkable triumph; and those who

opposed us, met us with a great deal of respect and affection. You will,

doubtless, be surprised on hearing of Dr. Bangs' opposing us as he has

done, but you are not more surprised and astonished than we were; and we

had no knowledge of his opposition to the separation until the morning

of the debate, when he got up and commenced his speech in Conference.

But, blessed be God for ever, amidst the painful and trying scenes

through which we have passed in the Conference business, the God of

David has stood by us, and has given us a decided victory.

_Nov. 22nd._--Elder Case, in a letter from Cobourg, gives a detailed

account of the efforts put forth by Rev. Henry Ryan to foment discord

among the societies. He says:

As in the west so in the east, Elder Ryan had induced several members to

attend as delegates at his convention in Hallowell. At Matilda, George

Brouse; at Kingston, Bro. Burchel and Henry Benson have been elected to

go. Mr. Case then urges that a circular be issued to the societies

setting forth "that the Conference, so far as they have had evidence,

has laboured in every instance to do justice to Mr. Ryan, and even to

afford him greater lenity, on account of former standing, than, perhaps

the discipline of the Church would justify."

In a subsequent letter, dated Prescott, 27th November, Elder Case thus

describes the proceedings of Mr. Ryan. He says:

On my way down, I spent a few hours at Kingston, one day at Brockville,

and one here. I have learned all the circumstances of Mr. Ryan's

proceedings. At one place he would declare in the most positive manner

that he would "head no division," that he "would even be the first to

oppose any such work," he "would esteem it the happiest day in his life

if, by their assistance, he could regain his standing in the Church,"

and that "the measures which he was now professing would prevent a

division." But when he thought he had gained the confidence of his

listeners, and they had entered fully into his views, he would throw off

his disguise, and openly declare, as he did at Matilda, "Now, we will

pull down the tyrannical spirit of the Conference. There will, there

must be a split," &c. Brother, there is one very material obstacle in

the way of effecting a "split," in our societies, and raising a "fog" of

any considerable duration, _i.e._, the authors of this work may, by

their strong and positive statements, make a people mad for a

"division." But, when there is a sense of religion in the mind, they

will become good natured--they can't be kept mad long. Our people in

these parts are becoming quite good natured, and now perceive their arch

friend has made a fool of them.

To show how deeply the Ryanite schism had affected the Societies, and

how widely the agitation had spread, we give a few extracts from a

letter written from London (U.C.), to Dr. Ryerson, by his brother John,

dated 2nd January. He says:--

The day I left you I rode to Oxford (52 miles), and after preaching, I

gave an explanation of Ryan's case, an hour and a half long. My dear

brother, this is a desperate struggle. I am using every possible

exertion to defeat Ryan. I go from house to house to see the friends I

don't see at the meetings. Could you not go to Burford and see Mr.

Matthews, as he has a great deal of influence in Burford and the

Governor's Road? Egerton, by all means, try and go, even if you have to

neglect appointments. Though I know it is hard for you, I am sure the

approbation of your conscience, and the approbation of the Church, will

afford you an ample reward. It will also be necessary for you to keep a

look out about Ancaster. Write to Rev. James Richardson, and tell him

to look out, and also write to Rev. S. Belton, and Rev. A. Green. Don't

fail to go to Burford and, if you can, to Long Point also, and hold

public meetings on the subject.[21]

_Nov. 26th._--At the Conference held this year (1828), at Switzer's

Chapel, Ernestown, Bishop Hedding presiding, resolutions were adopted

organizing the Canada Conference into an "independent Methodist

Episcopal Church in Canada." Subsequently, Rev. Wilbur Fisk, A.M.,

Principal of the Wilbraham Academy, U.S., was elected General

Superintendent, or Bishop, of the newly organized Church. Dr. Ryerson

was deputed to convey the announcement of this election to Mr. Fisk,

which he did on this day, as follows:--

The Canada Conference of the M.E. Church have taken the liberty of

nominating you for our General Superintendent, agreeably to the

resolutions of the General Conference. I take the liberty, and have the

pleasure of observing that the nomination was warm and unanimous; and I

hope and pray, that while our wants excite your compassion, our

measures, in this respect, will meet your cordial approbation and

receive your pious compliance. Although writing to a person whom I have

never seen, yet the pleasure and profit I have derived in perusing your

successful apologies in favour of the pure Gospel of Christ against the

invasions of modern libertinism, remind me that I am not writing to an

entire stranger; and your able and affectionate appeal to the late

General Conference in behalf of Canada--of which my brothers gave a most

interesting account--emboldens me to speak to you "as a man speaketh

with his friend." Rev. Dr. Fisk's reply to this letter is as follows:--

The deep solicitude I have felt, to weigh the subject well, to watch the

openings of divine providence, and decide in the best light, have

induced me to deliberate until this time [April]. All my deliberations

upon this subject have resulted in a confirmation of my earliest

impressions in relation to it--that it will not be prudent for me to

accept of the affectionate and flattering invitation of the Canada

Conference. I feel, however, the influence of contrary emotions. My high

sense of the honour you have done me, is enhanced by the consideration

that "the nomination was unanimous and warm." I highly appreciate, and

cordially reciprocate those warm and concurrent expressions of

confidence and affection. The information I have of the character of the

Conference, joined with my personal acquaintance with some of its

members, convinces me, that whoever superintends the Canada Church,

will have a charge that will cheer his heart, and hold up his hands in

his official labours. Equally encouraging and inviting, are the growing

prospects of your country and your Church, and especially of your

missionary stations. These to a man of missionary enterprise, who loves

to bear the banner of the cross, and push its victories more and more

upon the territories of darkness and sin, are motives of high and almost

irresistible influence. And they have so affected my mind, that although

my local attachments to the land of my fathers, and for that branch of

the Church where I was, and have been nurtured, are strong; although my

aged parents lean upon me to support their trembling steps, as they

descend to the tomb; although I might justly fear the influence of your

climate upon an infirm constitution; yet these considerations,

strengthened as they are by a consciousness of my own inability, and by

the almost unanimous dissuasives of my friends, would hardly of

themselves have induced me to decline your invitation, were it not that

I am connected with a literary institution that promises much advantage

to the Church and to the public, but which, as yet, will require close

and unremitting attention and care on my part for some time to come, to

give it that direction and permanency which will secure its

usefulness.[22]

_Nov. 28th, 1828._--Mr. H. C. Thompson, of Kingston, who had charge of

the re-printing in pamphlet form of Dr. Ryerson's recent letters on

Archdeacon Strachan's sermon, writes to him to say:--It lingers in the

press, merely for the want of workmen, who cannot be procured in this

place.[23] He adds:--The changes which have recently taken place in the

two provinces cannot fail to gratify every lover of his country, though

the party in power will no doubt hang their heads in sullen silence. I

am highly pleased with the Methodist Ministers' Address to the Governor,

and the reply thereto,--Strachanism must seek a more congenial climate.

_March 19th, 1829._--Dr. Ryerson had, at this time, met with an

accident, but his life was providentially spared. Elder Case, writing

from New York, at this date, speaking of it, says:

Thank the Lord that your life was preserved. The enemies of our Zion

would have triumphed in your death. May God preserve you to see the

opponents of religious liberty, and the abettors of faction frustrated

in all their selfish designs and hair-brained hopes!

I have seen a letter from the Rev. Richard Reece, dated London, 19th

January, to Mr. Francis Hall, of the New York _Commercial Advertiser_

and the _Spectator_, in which he says:

I am of opinion that the English Conference can do very little good in

Upper Canada. Had our preachers been continued they might have raised

the standard of primitive English Methodism, which would have had

extensive and beneficial influence upon the work in that province, but

having ceded by convention the whole of it to your Church, I hope we

shall not interfere to disturb the people. They must, as you say,

struggle for a while, and your bishops must visit them, and ordain their

ministers, till they can do without them. He speaks of being highly

gratified at the conversion of the Indians in Canada.

FOOTNOTES:

[21] Rev. Henry Ryan was born 1776 entered the ministry in 1800, and

died at his residence, in Gainsborough, on the 2nd September, 1833, aged

57 years.--H.

[22] The post-office endorsement on this letter was as follows:--Paid to

Lewistown, N.Y., 25c. postage; ferryage to Niagara, 2d.; from Niagara to

Hamilton, 4-1/2d.; total, 36 cents postage, for what in 1882 costs only

one-twelfth of that amount.--H.

[23] The title of this pamphlet (in possession of the Editor) is: Claims

of Churchmen and Dissenters of Upper Canada brought to the test in a

Controversy between several Members of the Church of England and a

Methodist Preacher. Kingston, 1828. pp. 232. (See note on page 80, and

also Chapter viii.)

Rev. Dr. Green, in his _Life and Times_, thus speaks of the effect of

the publication of these letters upon Rev. Franklin Metcalf and

himself:--The sermon was ably reviewed in the columns of the _Colonial

Advocate_, in a communication over the signature of "A Methodist

Preacher." Mr. Metcalf and I took the paper into a field, where we sat

down on the grass to read. As we read, we admired; and as we admired, we

rejoiced; then thanked God, and speculated as to its author, little

suspecting that it was a young man who had been received on trial at the

late Conference (1825). We read again, and then devoutly thanked God for

having put it into the heart of some one to defend the Church publicly

against such mischievous statements, and give the world the benefit of

the facts of the case. The "Reviewer" proved to be Mr. Egerton Ryerson,

then on the Yonge Street Circuit. This was the commencement of the war

for religious liberty, pp. 83, 84. (See also page 143 of Dr. Ryerson's

"Epochs of Canadian Methodism.")--H.

For specimens of Dr. Ryerson's controversial style in this his first

encounter, see the extracts which he has given from the pamphlet itself

on pages 146--149, etc., of "Epochs of Canadian Methodism."--H.

CHAPTER VIII.

1829-1832.

Establishment of the "Christian Guardian"--Church claims resisted.

Dr. Ryerson takes up the Story of his Life at the period of the

Conference of 1829. He says that;--

At this Conference it was determined to establish the _Christian

Guardian_ newspaper. The Conference elected me as Editor, with

instructions to go to New York to procure the types and apparatus

necessary for its establishment.[24] In this I was greatly assisted by

the late Rev. Dr. Bangs, and the Rev. Mr. Collard, of the New York

Methodist Book Concern.

The hardships and difficulties of establishing and conducting the

_Christian Guardian_ for the first year, without a clerk, in the midst

of our poverty, can hardly be realized and need not be detailed. The

first number was issued on the 22nd November, 1829. The list of

subscribers at the commencement was less than 500. Three years

afterwards (in 1832), when the first Editor was appointed as the

representative of the Canadian Conference to England, the subscription

list was reported as nearly 3,000.

The characteristics of the _Christian Guardian_ during these three

eventful years (it being then regarded as the leading newspaper of Upper

Canada) were defence of Methodist institutions and character, civil

rights, temperance principles, educational progress, and missionary

operations. It was during this period that the Methodist and other

denominations obtained the right to hold land for places of worship, and

for the burial of their dead, and the right of their ministers to

solemnize matrimony, as also their rights to equal civil and religious

liberty, against a dominant church establishment in Upper Canada, as I

have detailed in the "Epochs of Canadian Methodism," pp. 129-246.

The foregoing is the only reference to this period of his life which Dr.

Ryerson has left. I have, therefore, availed myself of his letters and

papers to continue the narrative.

_June--August, 1830._--With a view to correct the misstatements made in

regard to the Methodists in Canada, and to set forth their just rights,

Dr. Ryerson devoted a considerable space in the _Christian Guardian_ of

the 26th June; and 3rd, 10th, 24th, and 31st July, and 14th August,

1830, to a concise history of that body in this country, in which he

maintained its right to the privileges proposed to be granted to it

under the Religious Societies Relief Bill of that time.[25] He pointed

out, as he expressed it, that--

His Majesty's Royal assent would have been given to that bill had it not

unfortunately fallen in company with some ruthless vagrant (in the shape

of a secret communication from our enemies in Canada) who had slandered,

abused, and tomahawked it at the foot of the throne.

_Oct. 11th._--Being desirous of availing himself of his brother George's

educational advantages and ability in his editorial labours, Dr.

Ryerson, under this date, wrote to him in his new charge at the Grand

River. He said:--

I am glad to hear that you enjoy peace of mind, and feel an increasing

attachment to your charge. It is more than I do as Editor. I am scarcely

free from interruption long enough to settle my mind on any one thing,

and sometimes I am almost distracted. On questions of right, and

liberty, as well as on other subjects, I am resolved to pursue a most

decided course. Your retired situation will afford you a good

opportunity for writing useful articles on various subjects. I hope you

will write often and freely.

_Nov. 1st._--Another reason, which apparently prompted Dr. Ryerson to

appeal to his brother George for editorial help, was the fear that the

increasing efforts of the influential leaders of the Church of England

to secure a recognition of her claims to be an established church in

Upper Canada might be crowned with success. He, therefore, at this date

wrote to him again on the subject, and said.--