Tie METHODIST CHURCH AND MISSIONS IN CANADA AND NEWFOUNDLAND/' BERKELEY LIBRARY UNIVERSITY OF CALIFORNIA , REV. ALBERT CARMAN, D.D., General Superintendent of the Methodist Church. ^hz JRetkobtBt (Ehurrk fn (Emtaua anb Jtetofomtbknb A brief account of the Methodist Church in Canada. What it is and what it has done. By Alexander Sutherland, D.D. General Secretary of Missions The Young People's Forward Movement for Missions £e£t ffioofc mo. 4 PAPER, 35c; CLOTH, 50c. Published by the Department of Missionary Literature of the Methodist Church, Canada Order from F. C. STEPHENSON, Methodist Mission Rooms, TORONTO, Ont. PREFACE In preparing this little volume I have made free use of the materials contained in my book, entitled, " Meth- odism in Canada: Its Work and Its Story," which comprised the Fernley Lecture* for 1903. That large volume of 350 pages I have compressed into very much smaller space, omitting many details, and throw- ing the whole into such form as may best suit the requirements of Epworth Leagues, Mission Study Classes and Sunday Schools. Those who desire fuller information are referred to the volume above men- tioned. The plan I have adopted is to give, first of all, a brief statement of what the Methodist Church in Canada is at the present time, and then so much of its story as will show how it came to be what it is. What I have to relate is the process of a divine evolu- tion whereby God made them to be a people that were not a people, and raised up the weak things of the world to confound the mighty. To change the figure, I have to tell something of the story of how a grain of mustard seed was planted in unpromising soil, but how in the space of one hundred years it grew into so stately a tree that to-day one million of people, or nearly 17 per cent, of the whole population of the Canadian Dominion, gather under its shadow and are called by its name. * A lectureship instituted in connection with the British Wesleyan Conference by the late John Fernley, of Leeds. 468 iv Preface Taken as a whole, it is a story of heroic endeavor inspired by a lofty purpose, with many a romantic incident and a pathos peculiarly its own. It is the story of an intense and aggressive evangelism, seeking the lost sheep in the wilderness and bringing wander- ing prodigals home to God; the story of Christ's redeeming love constraining men arid women to lives of self-sacrificing devotion unsurpassed in the history of the Church ; of marvellous triumphs of divine grace in the transformation of notorious sinners into re- joicing saints,, and of happy and useful lives ending on triumphant deathbeds; the story of intellectual emancipation, wrought by the Gospel, finding its legi- timate outlet in the establishment of schools, the founding of colleges, the dissemination of literature, the fostering of intellectual pursuits. Last, but not least, it is the story of a God-inspired movement for the unification of Methodism, prophetic, it may be, of a coming day when throughout Christendom there shall be " one flock, one Shepherd." The preparation of this little work has been a labor of love, and it is commended to the young people of Canadian Methodism with the confident hope that it will receive careful study at their hands. There js reason to believe that our people, as a whole, are but sparingly acquainted with the history and achieve- ments of their own denomination, and take but a languid interest in its undertakings. This ought not so to be, and it rests with our young people to remove the reproach and promote the widest possible acquaint- ance with a history that is full of inspiration. A. SUTHERLAND. Toronto, January ist,' 1906. CONTENTS I. The Methodist Church and Its Missionary Policy ....... 9 II. Pioneer Days : In the Canadas ... 29 III. Pioneer Days : In Newfoundland . . 68 IV. Pioneer Days : In the Maritime Provinces . 85 V. Camp-meetings and Summer Schools . .107 VI. Union Movements and What Came of Them 126 VII. How Methodism Contended for Civil and Religious Liberty . . . . .156 VIII. How the Methodists in Canada Became One Body . 215 IX. Founding and Development of Methodist Missions ....... 206 X. Our Heritage in Manitoba, the North-West and British Columbia .... 226 XI. Missions Among the Indians . . . 237 XII. A Missionary Message to the Young People of Canadian Methodism .... 250 Appendix A : Analytical Index . . . .262 Appendix B : Books of Reference . . .313 ILLUSTRATIONS Rev. A. Carman, D.D., General Superintendent Frontispiece John Wesley, the founder of Methodism , . .10 Rev. A. Sutherland, D.D., General Secretary of Missions 16 Rev. J. Henderson, D.D., Associate Secretary of Missions 22 Rev. Wm. Briggs, D.D.; Rev. John Potts, D.D.; Rev. A. C. Crews, D.D.; Rev. W. H. Withrow, D.D. . 28 Paul and Barbara Heck ; The old " Blue Churchyard " . 36 Darius Dunham's class ticket ; Hay Bay Church . . 38 Historical Methodist Churches, Montreal . . .46 First Methodist Church, and the Metropolitan Church, Toronto ... 1 ..... 64 Newfoundland, Petrie's, a Home Mission ; Gower Street Church, St. John's ....... 78 Rev. S. F. Huestis, D.D.; Rev. John Maclean, M.A., Ph.D.; Centenary Church, St. John, N.B. . . 90 Founders of Methodism in Canada — Dr. Coke, Bishop Asbury, Freeborn Garretson, Lawrence Coughlan, Wm. Black, Lorenzo Dow, Nathan Bangs . . 98 Summer Schools — Sault Ste. Marie ; London District . 112 Summer School — Victoria College, Toronto . . .122 Lay Members of the General Board of Missions, 1902- 1906 132 Ministerial Members of the General Board of Missions, 1902-1906 148 Copy of first page of first copy of The Guardian . .160 The past Editors of The Christian Guardian . . .166 viii Illustrations PAGE Rev. Egerton Ryerson, LL.D., first Editor, and Rev. Geo. J, Bond, present Editor of The Christian Guardian ; The Ryerson Brothers . . . .176 Rev. W. S. Griffin, Secretary Superannuation Fund ; Rev. G. H. Cornish, LL.D., General Conference Statistician ; Rev. S. D. Rice, one of the first Gen- eral Superintendents ; Rev. Enoch Wood, D.D., first Missionary Superintendent; Rev. J. A. Williams, D.D., President of the first General Conference ; Rev. Geo. Douglas, LL.D.; Rev. Anson Green, D.D. . .188 Missionary Superintendents — Rev. J. White, D.D.; Rev. T. C. Buchanan ; Rev. O. Darwin ; Rev. James Allen ; Rev. James Woodsworth, D.D., Correspond- ing Secretary of Missions 200 Charts of the Missionary Income ; H. H. Fudger, Esq. ; Rev. F. C. Stephenson, M.D 208 Work in British Columbia . . . . . .210 Rev. Geo. Young, D.D. 212 DeLisle Street Church and French Methodist Institute, Montreal 216 Rev. James Turner ; David Sallosalton ; Rev. R. Whit- tington, D.D.; Canoe Making, Skidegate Indians . 220 Canadian Pacific R. R. Station, Winnipeg ; Map of Can- ada, showing population ...... 228 Winnipeg in 1868 and in 1906 ..... 234 Pioneer Missionaries to the Indians — Rev. James Evans, Rev. William Case, Rev. Geo. M. McDougall, Rev. Peter Jones, Rev. Robt. Rundle, Rev. Thos. Crosby, Rev. J. McDougall, D.D. . . . ... .238 Rev. H. B. Steinhauer . 244 Indian Industrial Institutes 248 Rev. S. D. Chown, D.D., Secretary of Temperance and Moral Reform; Rev. C. H. Lawford, M.D., Mis- sionary to the Galicians, Pakan, Alta. ; Rev. J. V. Kovar, Missionary to the Foreigners in Winnipeg ; Rev. Giuseppe Merlino, Missionary to the Italians, Toronto 252 Indian children in school ; Playtime .... 258 Forward Movement Missionary Text Books . . . 316 THE METHODIST CHURCH AND MISSIONS* THE METHODIST CHURCH AND ITS MISSIONARY POUCY. What is a Church ? It is a body of Chris- **• M . I . J Methodist tian believers united by a common name, a C iiurcii. common faith, a common history. It ac- cepts the Holy Scriptures as the only au- thoritative rule of faith, and steadily aims to conform its teaching and practice to the doctrine of Christ. Its symbols of doctrine should embrace the fundamental truths held by the Church universal. Its forms of wor- ship should be in harmony with New Testa- ment teaching and the practice of the primi- tive Church. It should have a valid minis- try, called of God and ordained, by whom the ordinances of the Church of Christ are duly administered. All these distinctive marks we claim for the Methodist Church in Canada, and should anyone demand other evidence of the validity of the claim, let him find it in the mighty works wrought by the Holy Spirit through its instrumentality for more than a hundred years. *The Analytical Index, pp. 262-312, furnishes an outline for the study of each Chapter. io The Methodist Church and Missions Methodism in Canadian History. Newfound- land. In giving an account of this Church and its work some regard must be paid to the theatre of its operations. Geographically considered, the field to be covered is one of vast extent. The time limits, it is true, are not far apart — only one hundred years — but into that brief period events of no ordinary importance have been compressed ; for the history of Methodism in Canada is, in a very important sense, an integral part of the history of the Dominion, and its annals chronicle a movement which has left an in- delible impression upon the people and their institutions. It is the history of a great evangelistic movement that in the sweep of its far-reaching influence has regenerated in- dividuals, purified homes, transformed com- munities, moulded institutions, fought and won the battle of civil and religious liberty, shaped the educational policy of whole prov- inces, founded institutions of higher learn- ing, created a clean and wholesome litera- ture, leavened the theology and stimulated the evangelistic zeal of sister churches, and in the brief space of one hundred years gath- ered around its standard a million of adher-. ents, or nearly one-sixth of the population of the Dominion. In attempting a brief description of the field we will begin at the Atlantic seaboard and follow the course of the sun westward to the great Pacific. laying off the south- eastern coast of the province of Quebec and the southern extremity of Labrador (from which it is separated by a narrow strait From the painting by J . W. L. Forster, in Victoria College, Toronto. JOHN WESLEY. Born June 17th, 1703 ; died March 2nd, 1751 Its Missionary Policy n about nine miles in width) lies the island of Newfoundland, the Ancient Colony, with an area of 42,734 square miles.* Rugged, storm- beaten, much of it rocky and sterile, its as- pect is not particularly inviting : but there is vast mineral wealth among the hills ; magnificent bays, in any one of which the combined fleets of the world might ride at anchor without fear of overcrowding, indent its shore-line ; while off the coast and out on the banks are teeming fisheries, prolific enough to supply the markets of the world. Outside of the city of St. John's the settle- ments, for the most part, are not much more than fishing villages around the rugged coast ; but in most of them the Gospel is preached with true Methodist fervor, and a joyous experience is voiced in grand old Wesley an hymns. Within the bounds of the Conference there are 5 districts, 68 circuits and stations, 48 ordained ministers, 31 pro- bationers for the ministry, 12,292 communi- cants, and 15,559 scholars in the Sunday Schools. Turning now to the Dominion of Canada cape Breton (for although Newfoundland, Methodist- ^ t £ ova ically, is included in its boundaries, politi- cally it is separate) we have to do with an immensely vaster territory, though some of * In preparing this chapter for the Fernley Lecture, the statistics were taken from what was sup- posed to be a reliable authority, but they were found to be very inaccurate. In the present volume Govern- ment statistics are used respecting Canada, and Chase's Geography for foreign countries. The figures may now be regarded as reliable. — A. S. 12 The Methodist Church and Missions New Brunswick and Prince Edward Island. the provinces composing it are but small. South-westward from Newfoundland we touch the coast of Cape Breton, an island which forms part of the Province of Nova Scotia. From north-east to south-west the province has a length of 350 miles, with an average breadth of 90 miles or thereabout ; but Nova Scotia being almost an island, connected with the mainland by a very nar- row isthmus, and Cape Breton being an is- land in reality, the coastline is of enormous extent. The whole province comprises an area of 21,428 square miles, nearly equal to the combined area of the States of New Hampshire, Rhode Island and Vermont. The population is nearly 460,000, and for the most part they are a law-abiding and God- fearing people. Methodistically, an Annual Conference has jurisdiction throughout the province. This Conference comprises 10 dis- tricts, no circuits and stations, 122 or- dained ministers, 12 probationers for the ministry, 16,028 communicants, and 15,800 scholars in the Sunday Schools. Communi- cants and adherents combined number 57,- 500, or about 12% per cent, of the entire population. To the north-west of Nova Scotia, across the Bay of Fundy, lies the province of New Brunswick. It has an area of 27,935 square miles — nearly as large as Bavaria, and about 1,600 square miles less than Scotland. Its population exceeds 331,120, and in their characteristics the people are not unlike those of Nova Scotia. The Annual Confer- Its Missionary Policy 13 ence embraces 8 districts, 92 circuits and stations, 103 ordained ministers, 7 proba- tioners for the ministry, 13,875 communi- cants, 13,608 scholars in the Sunday Schools. Communicants and adherents together num- ber 35,973, or 10% per cent, of the population, including Prince Edward Island, which is separated from New Brunswick and Nova Scotia by Northumberland Strait, and is in- cluded in the territory of the New Bruns- wick Conference. The island has an area of only 2,184 square miles, slightly larger than the State of Delaware, and a population of a little over 103,259, but maintains its own provincial autonomy. North of New Brunswick, we touch the The easterly part of that narrow strip of the^ f °^ aries Province of Quebec which lies south of the province of St. Lawrence River. At a point approxi- Quebec. mately east from the city of Quebec the strip begins to widen, following the north- western boundary of the State of Maine and the northern boundaries of the States of New Hampshire, Vermont and New York, till it strikes the St. Lawrence River at an acute angle at the upper end of Lake St. Francis. On the north shore of the lake the province line between Quebec and Ontario starts near the village of St. Louis de Gon- zague, following an irregular course until it reaches the Ottawa River, near Carillon. From this point the boundary between the two provinces follows the course of the Ottawa to a point at the north end of Lake Temiscaming ; thence it 14 The Methodist Church and Missions Area, Re- sources and People of Quebec. French Population. runs due north to a point on James Bay. To the north the boundary of Quebec is the East Main River, which flows westward into James Bay, and the Hamilton, or Grand, River, flowing eastward into the Atlantic Ocean ; while to the east the boundary is a narrow strip of the coast of Iyabrador, which is under the jurisdiction of Newfoundland. Having entered this immense province, we have now to deal with the territory of an empire — for Quebec has an area of 351,873 square miles, which is much larger than^the German and Austrian empires put together, more than seven times the size of the State of New York, and more than equals the combined areas of the States of New York, Pennsylvania, Ohio, Indiana, Illinois, Michi- gan and Wisconsin. Within this province lies the head of navigation for ocean ships coming in from the Atlantic, and through, the gateways of its cities will pour, through the coming years, the fabulous wealth of the great North- West. Within this province there is a population of 1,648,898, and', there is room for millions more. Its land fit for agriculture is not all occupied, its forests are by no means exhausted, its minerals' scarcely touched. But of the 1,648,898 peo- ple mentioned above, 1,322,000 are of French descent, speak the French language, are im- bued with French traditions, and the bulk of them are devoted adherents of the most pronounced, aggressive, and thoroughly or- ganized type of Roman Catholicism to be found in the world. Its Missionary Policy 15 in Quebec In this province the work of Methodism is M confined almost entirely to the English speaking portions, and to towns, cities and rural sections where the population is mixed. Among the other race the work is repre- sented by a few scattered and somewhat feeble missions, where a handful of French Protestants bravely strive to hold their own against the overshadowing power of Rome. The Annual Conference, called Montreal, em- braces the English-speaking portion of the province already referred to, beginning at Gaspe, on the Atlantic seaboard, and ex- tending in the other direction some distance west of the city of Kingston, far beyond the Ontario province line. The Conference Montreal -••■".,. T '•■ j • -^ 1 ±. Conference. embraces 11 districts, 217 circuits and sta- tions, 241 ordained ministers, 29 probation- ers for the ministry, 36,993 communicants, 30,928 scholars in the Sunday Schools. Com- municants and adherents within the Pro- vince of Quebec number 42,014. At the eastern angle formed by the June- Ontario, tion of the St. Lawrence and the Ottawa there are two counties which belong to the Province of Quebec. All west of this to the Detroit River, and thence along the shores of Lakes Huron and Superior to Fort Wil- liam, and extending northward approxi- mately to the 47th parallel, is included in what is now called Old Ontario ; but within a few years a vast territory to the north and west, popularly called New Ontario, lias been added. Its northern boundary is the shore of James Bay as far as the Albany 1 6 The Methodist Church and Missions River, thence ascending the course of that stream westward till the eastern boundary of Manitoba is reached at the Lake of the Woods. The area of the whole Province of Ontario is 260,862 square miles, a territory larger than France, 30,000 square miles larger than Spain and Portugal combined, and 18,000 square miles larger than Great Britain and Ireland. From the Quebec boundary to the Detroit River the distance, as the crow flies, is ap- proximately 500 miles ; from the shore of I^ake Erie to the Albany River the distance is about 750 miles ; while the distance from Ottawa to the Manitoba province line is approximately 1,000 miles. The resources of this vast region in agriculture, timber, and especially minerals, are practically boundless, and manufactures are developing at a rate undreamed of a generation ago. The population at the last census numbered 2,182,947. As already intimated, the Mont- real Conference extends a considerable dis- tance into Ontario ; but west of that, and still within the province, there are four The con- other Annual Conferences, named respect- ively Bay of Quinte, Toronto, Hamilton and Ivondon. Taken together, these Conferences embrace 5.3 districts, 743 circuits and sta- tions, 978 ordained ministers, 84 proba- tioners for the ministry, 188,406 communi- cants, 159,806 scholars in Sunday Schools. Communicants and adherents taken together number 666,388. The Province of Manitoba constitutes the ferences in Ontario. REV. A. SUTHERLAND, D.D., General Secretary of the Missionary Society. Its Missionary Policy 17 first political division of the almost illimit- Manitoba able prairie region of the West. Little more JS^iJi*. than a generation has passed since this vast sionaries. country came under the control of the Cana- dian Government, and it was almost at the end of the sixties when the first missionaries of the Methodist Church were sent to the English-speaking settlers who were begin- ning to enter the country. Previous to this the Methodist Church had a few missionaries among the Indians of the farther north ; but the Scotch settlers on the Red River of the North were cared for by Presbyterian clergy- men, while the mixed bloods, scattered over an enormous territory, were dependent for the most part upon the ministrations of the Roman Catholic and Anglican Churches. In 1868 the Methodist Church sent out the winnipe»in Rev. George Young, D.D., to plant the in 19 q^ standard at Fort Garry, on the Red River. At first he preached to a handful of people in his own dwelling ; but he laid foundations broad and deep, and where in 1868 there was only the naked prairie surrounding the walls of the Hudson's Bay Company's fort, there now stands a handsome city of 80,000 in- habitants, with all the appliances of mod- ern civilization, while Methodism is repre- sented in the same city by more than half a dozen churches with flourishing congrega- tions, and a large and handsome college building filled with students. The Province of Manitoba is one of the The Great smaller divisions of the North- West, having West - an area of only 73,732 square miles ; but 1 8 The Methodist Church and Missions even this is no petty state, as it includes a territory 15,500 square miles larger than England and Wales. This, however, is only the gateway to the greater West. Beyond Manitoba, to the west, are the new Provinces of Saskatchewan and Alberta, while to the east, north and north-west are the vast territories of Ungava, Keewatin, Mackenzie and Yukon. In Keewatin Methodism is represented by a few Indian missions ; in Mackenzie and Ungava it has no work at all ; in the Yukon there is but one minister of the denomination ; but there is a vast network of agencies covering the Provinces of Manitoba, Saskatchewan and Alberta. Taken together, the area of the three provinces is 570,789 square miles, which is equal in extent to France, Norway, Sweden, England and Wales combined, and almost every square mile is rich agricul- tural soil. The outlying territories of Un- gava, Keewatin, Mackenzie and Yukon, rep- resent an area of 1,185,959 square miles. If now we add together Manitoba, Saskatche- wan and Alberta, and the territories above named, we have a total of 2,258,771 square miles, which is larger than the whole of Rus- sia in Europe, excluding Poland. The North- In the North- West there are three Confer- ences, comprising 27 districts, 359 circuits and stations, 286 ordained ministers, 65 pro- bationers for the ministry, 28,315 communi- cants, 27,002 scholars in the Sunday Schools. Communicants and adherents together, 76,- 572. West Con ferences. Its Missionary Policy 19 We have now reached British Columbia, British the most westerly province of the ColumWa - Canadian Dominion. Large in area, it comprises 372,630 square miles, or over 12,344 square miles more than the com- bined States of California, Nevada and Oregon. The mountainous character of the whole country does not permit of agri- culture on a large scale ; but land in the valleys is very fertile, timber resources are immense, the fisheries, especially of salmon, are prolific almost beyond belief, while the supply of minerals — coal, iron, copper, sil- ver, gold, etc. — are practically inexhaustible. The Methodist Church in the province com- prises 1 Annual Conference, 7 districts, 105 circuits and stations, 73 ordained ministers, 16 probationers for the ministry, 6,878 com- municants, 9,184 scholars in the Sunday Schools. Communicants and adherents to- gether, 25,047. Outside of the territory occupied in the Japan Dominion of Canada, Newfoundland and 10 * 810 *' Bermuda, the Methodist Church has two for- eign missions — one in Japan, the other in West China. The former was begun in 1873 by the Rev. George Cochran, D.D., and the Rev. Davidson Macdonald, M.D. There is now an Annual Conference embracing 5 dis- tricts, with 28 circuits and stations, 10 for- eign missionaries, 25 ordained native pas- tors, 18 unordained preachers (evangelists), 2,965 communicants, 3,222 scholars in the Sunday Schools. The West China Mission in the Province of Sz-Chuan was begun in lems. 20 The Methodist Church and Missions west china 1891 by the Rev. V. C. Hart, D.D., 0. U Mission. Kilborn, M.A., M.D., and Rev. George E. Hartwell, B.A., B.D., and Rev. David Stevenson, M.D. On two separate occa- sions the mission has been broken up by the Boxer insurrection, and the missionaries were compelled to leave the province for a time. This greatly retarded the work ; but a brighter day has dawned, and the mission- aries are again on the ground, laboring with good prospects of success. Canada's Turning back over ground already tra- Great * j b t , r j • Future and ver $ed and summing up results, we find in its Prob- the Dominion of Canada territory organized and under government amounting to 2,328,- 431 square miles, and there is unorganized* territory to the north amounting approxi- mately to 1,417,143 square miles more, or sa Y 3 5 745) 574 square miles in all, which is almost equal to the whole continent of Eu- rope. Of this enormous region a large por- tion is still unoccupied save by the wander- ing Indian and the adventurous fur-trader- According to the census of 1901, the popula- tion of the Dominion was less than 6,000,- 000 ; but with a soil capable of sustaining countless millions more, and undeveloped re- sources of other kinds enough to enrich the whole world, the filling up of all the country fit for settlement with a prosperous popula- tion is only a matter of time, and it is this tide of incoming population that will consti- * By " unorganized " is meant territory not under provincial government. Its Missionary Policy 21 tute the great problem of all the Churches for years and years to come. In the early days Methodism in Canada, Methodist so far as its government was concerned, Go "mment took on the Methodist Episcopal form. This previous to was perfectly natural, for its preachers were commissioned by the American Bishops, and until 1832 were under their jurisdiction. But when, in the year just named, a union was formed between the Canadian Conference and the English Wesleyan Conference, Epis- copacy was superseded by an annual Presi- dency, and the government of the Church was modelled after the Wesleyan type. When a union was formed between the Wesleyan Methodist Church in Canada, the Methodist The church New Connexion, and the Conference of East- xn L ion of ern British America in 1874, some modifica- tions were introduced, and the united body took the name of the Methodist Church of Canada. Nine years later another union was formed, embracing the Methodist Church of Canada, the Methodist Episcopal Church in Canada, the Primitive Methodist Church in Canada, and the Bible Christian Church of Canada, and the legal designation adopted was The Methodist Church. At the time of Canadian this union the constitution which still exists Methodism was adopted, and some of its features may 1883i be briefly described. In some respects the polity of the Cana- Polity dian Church holds a middle position between of tne British Wesleyan Methodism and the Epis- church, copal Methodism of the United States. It maintains the ministerial equality of the 22 The Methodist Church and Missions one, and, in a modified form, the general superintendency of the other. There is one Quadrennial General Conference, composed of ministers and laymen in equal numbers, to which is committed authority to make rules and regulations for the whole Church under certain restrictions. The ministerial members are elected by the ministers in the Annual Conferences, and the laymen by the The orgrani- lay members of the same bodies. The Gen- cTenerai and era * Conference has authority to elect one or Annual more general superintendents, who hold of- conf erences. fi ce f or e ight years and are eligible for re- election. It also decides the number and boundaries of the Annual Conferences, but does not interfere in their internal adminis- tration. At the present time there is one Annual Conference in Newfoundland, eleven in the Dominion of Canada, and one in Ja- pan. The Annual Conferences are composed of ministers and laymen in equal numbers, the former holding their position ex officio, the latter elected by the laymen in the an- nual district meetings. Each Annual Con- ference elects its own president and secre- tary. If a general superintendent is present at the beginning of a session, he opens the proceedings, presides during the first day, and afterwards alternately with the presi- dent-elect. He also conducts the ordination service, when present, and in his absence the president officiates. All questions pertain- ing to ministerial standing and conduct are decided by the ministerial members of the Annual Conference, and the preachers are REV. JAMES HENDERSON, D.D., Associate Secretary of the Missionary Society. Its Missionary Policy 23 stationed by a committee composed of the chairmen of districts and one ministerial re- presentative elected by each district meeting, the president of Conference being chairman. During the intervals between sessions of the General Conference, connexional interests — such as missions, education, publishing, etc. — are controlled by boards or committees, and in these the principle of equality in numbers as between ministers and laymen prevails. Other church courts, such as quar- terly official meetings, leaders' meetings, etc., are patterned after the British Wes- ley an type. There is one court in the Cana- dian Church which, as far as I am aware, is unique in Methodism. This is known as the Court of Appeal, and is constituted for the purpose of hearing and deciding appeals from the decisions of lower courts, or offi- cers of the same, on questions of law. This includes appeals from decisions of presidents or presiding officers of Annual Conferences on questions of law ; from the decision of Annual Conferences when they have exceeded their jurisdiction ; from decisions of general superintendents on questions of law in the committees and boards over which they pre- side ; and from decisions of committees and boards of the General Conference when they have exceeded their jurisdiction. Among the various departments of work The Mis- in the Methodist Church that of missions sionary holds foremost place. As far back as 1824, or^anfzed while the Church was yet in its infancy, a 1224. Missionary Society was organized. Its in- 24 The Methodist Church and Missions come the first year was only about $ 140, and the field of operation was correspond- ingly limited. At that time a foreign mis- sion was undreamed of, but it was thought that something might be done for the scat- tered bands of Indians in the central and western parts of Upper Canada (now On- tario), whose condition was most deplor- able, and ultimately to afford a little aid to those who were carrying the Gospel to the remoter settlements. From the time the society was organized until now no division has been made as between the home and for- eign work. One fund covers both, and is controlled and administered by one board. The organi-This board is composed of the general super- intendent, the officers of the Missionary So- ciety, and 34 other members, ministers and laymen in equal numbers, 12 of whom are elected by the General Conference for a four years' term. The others are elected by the Annual Conferences, also for a four years' term. The board meets annually, reviews the whole mission work of the Church at home and abroad, and apportions the funds at its disposal according to the needs of the various fields. In the intervals of the sessions of the board the business of the society is administered by an executive committee; composed of the general superintendent, the officers of the society, and 18 other mem- bers, ministers and laymen in equal num- bers, appointed by the board. The Woman's Missionary Society of the Methodist Church was organized in the zation of Board of Missions and Its Work. Its Missionary Policy 25 autumn of 1881. The income for the first *ne year was $2,916 ; but the annual receipts in- Missi o nary creased steadily, until in 1905 they reached society, $85,421. This society has its own board and organized manages its own affairs, but works in har- mony and loyal co-operation with the board of the General Missionary Society. It has more than 40 agents in its employ — all wo- men — and these include evangelists, teachers, physicians, trained nurses, Bible- women , etc. The property held by the Woman's So- ciety exceeds in value $56,000. Besides its direct work in the mission field, the society has rendered invaluable service in the home churches in fostering the missionary spirit, spreading information, cultivating system- atic giving, and furnishing an outlet for the zeal of consecrated women, who on many different fields are proving their fitness for every form of Christian service. Another phase of missionary effort, and The Youngr one of growing importance, is what is known ^ eople '" as the Young People's Forward Movement Movement, for Missions. It is carried on through the Organized agency of the Kpworth Leagues, under the 1895 " direction of the General Board of Missions. The motto of the movement is "Pray, Study, Give," and from this may be in- ferred the character and spirit of its work. By its campaign methods, diligence in cir- culating missionary literature, careful study of missionary problems, and plan of sys- tematic giving, this organization has done much to develop the missionary spirit in the churches. Although but ten years have 26 The Methodist Church and Missions The Educational Work. The Publishing- Interests. passed since the movement began, the annual income has reached about $38,000, and 46 missionaries in the Indian, French and for- eign fields are supported, in whole or in part, from this source. In the councils and work of the Church an important place is assigned to educational interests. The Methodist Church does not concern itself with primary education (ex- cept in the Indian and foreign work) as that is amply provided for by a State system of common schools ; but at an early period it led the way in higher education, having established in Upper Canada the first college with university powers. Since that time Canadian Methodism has established and maintained 13 additional educational insti- tutions, I of which ranks as a university, 11 as colleges, and 1 as an academy. All this is exclusive of the educational work carried on by the Missionary Society, which in- cludes 19 day schools, 2 boarding schools, and 4 industrial institutes among the In- dians, under the joint supervision of the Methodist Church and the Indian Depart- ment of the Canadian Government, a French institute in the city of Montreal, and sundry schools in the foreign field. The total value of all college and school property owned by the denomination in 1905 was over $2,171,- 164 ; and this does not include the school property of the Woman's Missionary So- ciety, which aggregates $56,000 more. The publishing interests of Canadian Methodism have grown steadily from the beginning, and have now attained large pro- Its Missionary Policy 27 portions. The quadrennial report for 1902 shows total assets amounting to over $640,- 000, a working capital of $423,000, and net profits for the quadrennium amounting to $85,000. A portion of the profits — about $13,000 annually — is donated to the Super- annuated Ministers' Fund, and the re- mainder goes to increase working capital. The various publications — weekly, monthly, etc. — aggregate nearly 350,000 for a single issue. Statistics of the Methodist Church in Canada, June, 1905.* (Prepared by General Conference Statistician.) A brief resume of the preceding facts, so far as they can be tabulated, may be useful for purposes of reference : General Conference i Annual Conferences 13 Ministers, including probationers 2,122 Iyocal preachers 2,300 Exhorters 1,104 Class-leaders 5,807 Church members, including those on trial 305,814 " and adherents, as per census. 935, 000* Number of churches 3, 600 Seating capacity 900,000 Value of churches and furnishings $12,453,629 Number of parsonages 1,339 Value of parsonages $2, 427, 219 *For other items of interest pertaining to the statistics of each past quadrennium, and the general statistics of world-wide Methodism from 1790 to 1903, we refer the reader to the Cyclopedia of Methodism in Canada, by the Rev. Dr. Cornish. 28 The Methodist Church and Missions Universities, colleges, and other schools, including those maintained by the Mis- sionary Society and the Women's Mis- sionary Society 27 Value of college and school property $2,171,164 Sunday Schools 3>439 Officers and teachers 33, 716 Scholars 321,492 Kpworth Leagues and other young peo- ple's societies 1,776 Active members 45,53* Associate members [ 24,807 Number of missions 536 Number of missionaries and assistants... 545 Members on mission stations 41,631 CONTRIBUTIONS. For missions as per returns 1905 $385,741 " connexional funds 290,728 " circuit purposes 1,734,918 " ministerial support 1,029,191 Grand total contributed for all purposes... 3,440,578 Such, in brief, is the standing and strength of the Methodist Church in Canada at the present time.* With no cause for boasting, but much for gratitude, she faces the respon- sibilities of the coming century, strong in faith and in the confident expectation that at the end of another hundred years she will be able to say with undiminished emphasis, "The best of all is, God is with us." Mean- while let us recall some historical epochs that may serve as milestones to mark the route and the distance travelled. * For general statistics of world-wide Methodism from 1790 to 1903 we refer the reader to the " Cyclo- pedia of Methodism in Canada," by the Rev. Dr. Cornish. REV. WILLIAM BRIGGS, D.D. Book Steward of Western Section. REV. JOHN POTTS, D.D., Secretary of Education. REV. A. C. CREWS, D.D., General Secretary of Sunday Schools and Epworth Leagues, Editor of the Efnvorth Era. REV W. H. W1THR0W, M.A., D.D., Editor of the Methodist Magazine and the Sunday School Periodicals. II. PIONEER DAYS. I. In the Canadas. To fix the exact date when Methodism had introduction its beginning in any locality is almost as Jjj^jjjj 4 " difficult as to fix the moment when a seed British begins to germinate, or the new life begins North to dawn in the soul. Speaking broadly, me however, Methodism may be said to have begun in Newfoundland with the advent of Lawrence Coughlan in 1765 ; in Nova Scotia with the coming of the Yorkshire emigrants in 1772 ; in Lower Canada with the preach- ing of Tuffey, a commissary of the 44th Regiment, in 1780 ; and in Upper Canada with the coming of the Hecks and others to the banks of the St. Lawrence in 1778 (some accounts say 1774). Years elapsed before regularly appointed preachers took up the work ; but it is more than likely that in some cases, especially in Nova Scotia and Upper Canada, neighborhood exhortations and prayer meetings prepared the way for the coming of the itinerants. Previous to 1791 what is now known as Canada and Quebec and Ontario formed but one prov- Its Early ince. In 1784 the population was about e ers " 29 30 The Methodist Church and Missions 120,000, an increase of 20,000 in ten years. Of the whole, about 10,000 were west of the Ottawa River, scattered in small settle- ments along the St. I^awrence and the Niag- ara frontier. Taking the various colonies together — Newfoundland, Nova Scotia, Up- per and I/Ower Canada — the population, though sparse, was somewhat heterogeneous in its character : hardy fishermen from the coasts of Ireland, Cornwall and Devon ; crofters from Scottish isles ; farm laborers from English dales ; small farmers from half the counties of Great Britain ; toilers from the cities, and many who knew not the meaning of toil, but were compelled by de- clining fortunes to seek for new chances in a new world. But among these were to be found immigrants of a different type : scholars from famous universities ; retired officers from the army and navy ; soldiers from disbanded regiments ; sturdy yeomen and hard-handed mechanics ; men of brawn and brain, and women of culture and refine- ment and clean moral fibre. All these braved the dangers of wind and wave and the perils of an unknown wilderness, resolute in their purpose to find a home where they need call no man master, and where they might bequeath to their children a heritage of free- dom and hope, of intelligence and comfort, beyond what would have been possible in the land from which they came. m the Days One cannot fail to recognize the guiding of " Saddle 00 bag „ hand of God in timing the advent of the preachers. Methodist itinerants to the condition and Pioneer Days 31 needs of the people. Not only were the lat- ter few in number, but they were scattered over a vast territory in lonely cabins and isolated settlements, often connected by no better highway than a cattle track or a blazed trail through miles of lonely for- est. Of mail communication there was little, and it required almost the proceeds of a day's labor to pay the postage on a let- ter from a distant place. As yet the school- master was not abroad, and "the sound of the church-going bell" was never heard in the forest solitudes. A people so circum- stanced were sure to retrograde unless reached by some counteracting influence. They were in danger of relapsing into semi- barbarism and becoming utterly godless. And such would have been the fate of many but for the advent of the Methodist itiner- ant. To him it was given to reach the scat- tered and lonely settlers, as no other agency could have reached them. For the most part the men of the old "saddle-bag bri- gade" could boast of but little culture. They were not learned in the wisdom of the schools, but what they knew they knew thoroughly, and their knowledge embraced the essentials. Their theology was not broad, but it was deep and high — deep as the ruin into which man had fallen, high as the heaven to which he might ascend ; and every truth they taught was a direct spiritual force for the conversion of men and their upbuilding in holiness of life. To laymen belongs the honor of introduc- 32 The Methodist Church and Missions Laymen the i no - for the first time the doctrines and us- I'irst preachers a g es of Methodism into many of the colonies in New of the New World. Embury in New York, worm Strawbridge in Maryland, Coughlan in New- foundland, Black in Nova Scotia, Tuffey and Neal in Canada, are all illustrations in point. Coughlan, it is true, was one of Wes- ley's itinerants, but at the time of his first visit to Newfoundland he was only a lay preacher. Tuffey was a commissary of the 44th Regiment, which was stationed at Que- bec in 1780, and was also a Methodist local preacher. That his heart should have been stirred by the religious destitution of the people need excite no surprise. The French, it is true, had their priests and their parish churches, which they faithfully attended, but the Protestant population was poorly cared for. An Episcopal clergyman resided in Quebec and one in Montreal, but other min- isters there were none, except, perhaps, a chaplain connected with a regiment. Tuffey, perceiving the state of the soldiery and the Protestant immigrants, began preaching soon after his arrival, but no society seems to have been formed. When peace was pro- claimed in 1783, some regiments were dis- banded, among others the 44th, and Tuffey returned home ; but of the seed he had sown some fell on good ground and ulti- mately brought forth fruit. Those who had listened to his preaching, and were after- wards scattered through various settle- ments, were prepared to listen to similar preaching from others in after years, to Pioneer Days 33 whom it was given to reap where Tuffeyhad sowed. The work done by Tuffey at Quebec was work com- duplicated on the Niagara frontier by Major ™*™ea m aa >T , -r-r ° T • 1 the Niagara George Neal. He was an Irishman, as were Digtrict by many of the pioneer preachers in the New Major World, and an officer in a British cavalry %££*• Nea1 ' regiment that had served during the revolu- tionary war. In 1786 he came to Canada, crossing the Niagara River at Queenston, and took possession of an officer's grant of land. At that early day religious privileges were almost unknown, the scattered settlers gave scant heed to spiritual things, and Major Neal might easily have settled down into a similar indifference, devoting all his time and attention to his temporal con- cerns. But he, was a good man and zealous for the Gospel, and was no sooner settled in his new possessions than he began to preach to his neighbors. Some received the word with gladness, others with the dislike so characteristic of the unregenerate heart ; but he persevered, and had the satisfaction of knowing that his labors were not alto- gether in vain. Two vears after Major Neal began preach- Tlie Pirst ,-, ■**« r , • - j. 1 Workers in mg on the Niagara frontier, two lay the Bay of workers appeared among the Bay of Ouinte Quinte Set- settlements. The first was a young man tlements » named Lyons, an exhorter in the Methodist Mccarty? Episcopal Church of the United States, who 1788. came to Canada and taught a school in the township of Adolphustown. He saw that the people were as sheep without a shepherd, 3 34 The Methodist Church and Missions and his compassion was stirred by their spiritual destitution. He collected the peo- ple in different neighborhoods, and on the Ivord's day sang and prayed and exhorted ; he also visited the people in their homes, and prayed with them when opportunity was given. These efforts were not without effect, and some were turned from sin to God. In the same year (1788) James M'Carty (an- other Irishman) came to Canada from the United States by way of Kingston. At Ernestown he found a few Methodists, who encouraged him to hold meetings in their houses. M'Carty had been converted under the preaching of Whitefield during his last visit to America, and seemed to have caught something of the spirit of the great evan- gelist. His speech and manner were attrac- tive, and considerable numbers attended his preaching ; but here, as elsewhere, Metho- dism had to fight its way to victory. There was resolute opposition to M'Carty's preach- ing, and that not only from "the baser sort"; men of position and influence were the most pronounced in their antagonism, strong op- Prominent among the opponents were three position, men — a sheriff, a captain of militia, and an secuteaunto ell gi neer — who resolved to get rid of the ob- Deatn. noxious preacher in some way. One Sunday while M'Carty was preaching in the house of Robert Perry, four armed men came up, and rushed into the house to seize the preacher and carry hirn to Kingston jail ; but the congregation would not allow this, and as Perry agreed to give bail for Pioneer Days 35 M'Carty's appearance the men went away. The next day Perry conveyed the preacher to the sheriff at Kingston, but he refused to have anything to do with him. Under some false plea, however, M'Carty was arrested and imprisoned, but was soon liberated again under bail, and returned home. When the bail expired M'Carty returned to King- ston. In the meantime, it would seem, his enemies had matured their plans. Instead of being tried before a proper tribunal, he was seized by a band of ruffians, thrown into a boat in charge of four Frenchmen, who conveyed their prisoner through the Lake of the Thousand Islands to the vicin- ity of the first rapid. At that part of the river are many islands, at that time densely wooded and uninhabited. On one of these M'Carty was left by his captors, and was never seen again. It is but right to say that there is another Another version to the latter part of this version of tragic story. It is conceded that the four persecution^ Frenchmen took M'Carty down the St. Law- rence, and endeavored to leave him on a desolate island ; but owing to his resistance they were induced to leave him on the main shore, whence he made his way to his fam- ily and friends. It is also affirmed that he had secured the goodwill of Sir John John- son, who furnished him with the money to prosecute those who had persecuted him, and a lawyer of Montreal assured him of a suc- cessful suit. But while on his way to Montreal, or returning (it is uncertain 36 The Methodist Church and Missions which), he suddenly disappeared, and was seen no more. The last place where he was seen was near the Long Sault, and the cause of his disappearance is shrouded in mystery. . I incline to the belief that this latter ac- count is the correct one. Paul and Some time during the seventies several of Heck^me ^ e Palatine families who had been identi- ty Canada, fied with the first Methodist society in New 1774. York came to Canada, and ultimately set- tled in the township of Augusta, west of where the town of Prescott now stands. They had removed from New York City to Cam- den, N.Y., in 1770 ; but their strong loyalist proclivities led them to seek a home in Can- ada, where they arrived in 1774, and located near Montreal. In 1778 they came to Upper Canada, as above stated. Among these Pala- tine immigrants were Paul Heck, his wife Barbara (whose earnest remonstrances fired the flagging zeal of Philip Embury, and led to the foundation of the first Methodist so- ciety in America), and their three sons ; John Lawrence, who had married the widow of Philip Embury ; David Embury, brother of Philip ; and others. These formed a class among themselves, of which a son of Philip Embury became the leader. Paul Heck died in 1792, and Barbara Heck in 1804, and they lie side by side in the burying-ground of the "Old Blue Church" in the front of Augusta Township. The religious condition of the whole coun- try at this time was simply deplorable. There were but three or four Presbyterian PAUL HECK. (1730- 1792). BARBARA HECK. (1734-1804). IjfSEfcf*'" ' 1 . '"**^5^riM III yjLra •-.•Ef 1' 1 fill THE OLD Between Prescott and Maitland on the St. Lawrence Paul and Barbara Heck. BLUE CHURCHYARD. The burying place of o Pioneer Days 37 ministers in the whole of Canada, and pos- Religious . . . r a 1 a 1 • Condition of sibly about as many ministers of the Angli- Canada can Church ; and if contemporary testimony During the is to be trusted, the example and influence o i f as * lie rears of some of the clergy did not conduce to Eighteenth vital godliness. It is related that a godly century, man, who opposed vain and sinful amuse- ments, happened to meet the clergyman of his vicinity, who abruptly accosted him with the words, "You are going to hell." "And how do you know that ?" mildly in- quired the other. "Ah, I'm sure of it," was the reply, "for you run out against dancing, card-playing and horse-racing, and you'll go to hell for it." If the adage, "like priest like people" be true, it need not surprise us to hear that Sheriff Iy., who was concerned in the M'Carty affair, declared that "there should be no religious worship established but that of the Church of England." No wonder that one of the old settlers should have said in after years, "For some years together it appeared as though there was neither law nor religion in all the country." The need of a vital Gospel among a people so circumstanced cannot be gainsaid, and this want it now pleased God to supply through the coming of the Methodist itiner- ants. The first to enter Upper Canada was William I,ossee. Of his younger days noth- William ing definite is known, but in 1789 he was re- SjJSjL*-* ceived on trial for the itinerant work, en- the New rolled in Freeborn Garrettson's pioneer York Con - band, and sent to I^ake Champlain under a visited Cai superintendent. His work does not appear ada, 1789. 38 The Methodist Church and Missions New York Conference Appoints Iiossee as First Mis- sionary to Canada, 1790. to have been successful, as next year his name does not appear in connection with any circuit. Possibly the fact that he had been known as a loyalist had something to do with it. At the Conference of 1790 he was allowed to "range at large," and it was then that he decided to visit Canada. Crossing the St. Iyawrence, probably at St. Regis, he proceeded up the north bank, preaching on the way at 'points in Matilda, Augusta and Elizabethtown ; then up to Kingston and on to Adolphustown, where his friends and ac- quaintances lived. Having preached a few times along the Bay of Quinte, he spoke of returning to the United States ; but the peo- ple having again heard a Gospel to which they had long been strangers, were anxious for the continuation of such ministrations. Accordingly a petition was drawn up and numerously signed, praying the New York Conference to appoint a missionary to these new townships. Iyossee carried the petition to the Conference, and volunteered for ser- vice in Canada. Bishop Asbury concurred, and Lossee was sent with instructions to form a circuit. Delaying until the ice was strong enough on the river to allow a horse to cross, Iiossee set out on his journey, fol- lowing the course of the loyalist emigrants through the wilderness of western Newi York. For weeks he rode in the cold winter weather "through a country almost without roads and nearly without inhabitants, crossed the frontier at Kingston, and r **5*£> i S^-^v ^f &^*^, *//t r • 1^ ^ ^ <^>f -*-/ ^yy^*^^^-^ &J/* tf j&**enzo enzo Dow. Converted at the age of fifteen, he soon became exercised about preaching the Gospel. Two years later he began to pray in public and sometimes to exhort. But his parents repressed what they considered his premature zeal. No man ever triumphed over so many obstacles. When eighteen years of age he attended some appointments with several circuit preachers, but they all dis- couraged his attempts. He tried again, but was told he had better go home. Three months were spent on a circuit on Rhode Island, and the Quarterly Board discharged him. At the Conference of 1797 he was pro- posed, rejected, and sent home. Yet, im- pelled by a strong sense of duty, he went about preaching from ten to fifteen times a week, and in eight months travelled over 8,000 miles, chiefly where there were no other preachers. At the Conference of 1798 48 The Methodist Church and Missions he was again proposed ; such, however, were the accounts of his strange eccentricities, that the Conference, after a debate of three hours, declined to receive him, but left him in the hands of the presiding elder. These repeated rejections filled Lorenzo Dow with unspeakable grief, and he remarks, "I was afraid I should become insane." Still, he received an appointment, and went to work in his accustomed manner, preaching and visiting from house to house. But his ec- centricities went with him, and he was called "crazy Dow." In the following year, 1799, he was sent to "Essex," but this simply meant that he was to go and form a circuit where none existed before. Dow fulfilled his commission, and formed a circuit which lay partly in Vermont and partly in the town- ships of Dunham and Sutton in Lower Can- ada. That his labors were successful may be inferred from the fact that at the next Conference the circuit was returned as hav- ing 274 members. But however devoted he may have been, and blameless in his personal religious character, Lorenzo could never be a good Methodist. That is to say, he never could work by rule and method, but must do good, if at all, in a fashion of his own. He was something like a comet with a very eccentric orbit, coming no one knew whence and going no one could tell whither. The next year, in obedience to one of his strange impulses, he took passage in a ship for Ire- land, believing that the Lord had a work for him to do there. Pioneer Days 49 In 1795 the seat of the Provincial Govern- seat of ment was transferred from Newark, at the Government . . Transi erred mouth of the Niagara River, to a point on from New . the north shore of Lake Ontario, about forty ark to York miles from its western extremity. The land **° 5 ronto) ' was cleared and surveyed, government build- ings, barracks, and a few private houses erected, and the place received the name of York, destined to become, in after years, un- der the name of Toronto, the second com- mercial city in the Dominion of Canada. At the second session of the second Parliament an Act was passed the purport of which sounds strangely in these modern days. Hitherto matrimony could be solemnized only by the clergy of the Church of Kngland, though civil marriages solemnized before a magistrate or other official were valid. But now the right was to be extended to minis- ters of the Church of Scotland, to I/utherans and Calvinists, whatever the latter phrase might mean. Methodist ministers were en- indications tirely excluded, and even in the case of 5J b * : JJ agioUB others the privilege was hampered with con- ditions that in these days would be regarded as positively insulting. A Presbyterian minister, for example, must take with him seven respectable members of his congrega- tion to testify his calling. He must produce proofs of his ordination, take the oath of allegiance, and pay five shillings to the clerk for a certificate of authority from the court. But before doing all this the minister must give notice of application at the previous session of the court, and pay one dollar, the 4 50 The Methodist Church and Missions notice to be read in the open court and posted in the clerk's office. These circum- stances are referred to here because of their bearing upon the struggle in after years for religious liberty. Turning now from the region of the St. Lawrence and the Bay of Ouinte, where Dun- ham and Coote had been succeeded by four new men — Joseph Jewell, Sylvanus Keeler, William Anson and James Herron — we proceed to inquire how it fared with those who had crossed the Niagara River and formed settlements in the wilderness of the Niagara peninsula. We have seen how the work of Methodism in that region began The work under the preaching of Major George Neal, of Major but several years elapsed before a travelling in G the eNeal P reacner was secured. In 1795 Niagara ap- Niag-ara pears on the list of circuits, with Darius Dunham in charge, and a membership of 65. As no travelling preacher had hitherto vis- ited this region, we may infer that those who had been influenced by Neal's preaching had been enrolled as willing to unite with the Methodist Church on the arrival of a regular itinerant. It appears that Neal en- tered the travelling ranks in the United States after the close of the war, but soon retired on account of impaired health. His call to the ministry was peculiar. In those days dreams and "visions," so called, were not uncommon, and were treated with great deference. Neal dreamt that a glittering sword was given him, having two edges, and with the name of Wesley emblazoned there- Peninsula. Pioneer Days 51 on. He began preaching again soon after his arrival in Canada, and bore down so hard on the prevailing vices of the country that the exasperated rabble pelted him with stones on one occasion until the blood flowed down his face. Souls not a few were con- verted under his ministry, among others Christian Warner, who became leader of the first class in the Niagara country, and near whose farm the first church was built. "The Rev. George Ferguson, while yet a preach- ing soldier during the war of 181 2, found many of Neal's converts in various places on the frontier, and still more of them when he came to travel the Niagara circuit in 1817." The Rev. Robert Corson, who preached Neal's funeral sermon, described him as fol- lows to the Rev. Dr. Carroll : "Neal was possessed of a good English education. His preaching abilities were above mediocrity, very zealous, and rising sometimes to elo- quence. He was tall and erect in person, re- taining somewhat of his military bearing to the last. Religious truth from his lips sometimes was expressed in military phrase; he was wont to call the Gospel a genuine Jerusalem blade, two-edged, cutting both ways." Far on in life he became blind, but still quoted the Scriptures with correctness. He lived to the age of ninety-one, and died in peace. Respecting the work in the Niagara coun- James coie- try, for the first few years after the advent man and of the itinerants, the records are very scant. Hls Work - As we have seen, Darius Dunham was ap- 52 The Methodist Church and Missions pointed to that field in 1795, and was suc- ceeded the following year by James Cole- man. In 1798 Michael Coote (brother of Samuel) is associated with Coleman, but in 1799 the latter is again alone on the field. This faithful itinerant calls for at least a passing remark. In his early years James Coleman grew up in ignorance and sin ; about the close of the revolutionary war, however, Methodist itinerants reached the neighborhood, and young Coleman "received the word with joy," but having no root in himself, when persecution arose because of the Word he was offended and fell away. Af- ter a severe illness he earnestly sought and obtained pardon, united with the Methodist Episcopal Church, and not long after re- ceived a license to exhort, and subsequently a license to preach. Being drafted to serve in the war against the Indians, he refused to comply, informing the captain that he would not serve. "If you want to preach," said the captain, "you may go and preach in the army," and sent an officer with two or three men to seize him. When the posse arrived they found Coleman preaching, listened to the end, and then went away, troubling him no more. In 1791 he entered the itinerant ranks, and in 1794 was sent to Canada. On the route, in company with another volun- teer and a young Canadian who was return- ing from the United States, they spent fif- teen successive nights in the woods, building fires to scare away wild beasts. Before the journey was ended food supplies gave out, Pioneer Days 53 and they were reduced to one cracker each per day. Two years were spent in the Bay of Quinte country and on the St. Lawrence, after which he was sent to the Niagara cir- cuit. Here he seems to have labored for three years, and then returned to the United States, where he served in the itinerant work until 1824, when he became superan- nuated. He died in 1842. In the year 1800 the name of Joseph Saw- Methodism yer appeared in connection with Niagara cir- in Canada cuit. Joseph Jewell was presiding elder of the an^isoi. Canada district. There were six itinerants in all, and the membership of the church amounted to 936. In 1801 Niagara was di- vided, and the Iyong Point circuit was formed, with Joseph Sawyer and Seth Cro- well as circuit preachers. The number of preachers in Canada was then 10, and the membership had increased to 1,159. About this time a train of providences raised up a laborer in the Canadian field destined to fill a large space in the history of Canadian and American Methodism, and of him we must give some account. Nathan Bangs was born in New England, Nathan where he received as good a common school * an * B » *f iB education as the country afforded at that in the time. Subsequently his father taught him united the art of surveying. When he was about states - thirteen years of age, the family removed to the wilderness part of New York State, and located on the east branch of the Delaware River. To this remote settlement the Methodist itinerants made their way, and 54 The Methodist Church and Missions under their faithful preaching nearly all of the Bangs family were converted, and united with the Methodist Church. Four of the brothers ultimately became preachers ; but at the time of which we speak, Nathan fought against conviction and levelled his shafts of sarcasm at the humble itinerants. When twenty years of age, impelled by the restless pioneer spirit, he set out for the) wilds of Canada, in company with a devoted sister and her husband. Their way lay through dense forests, and the only mode of conveyance for the lady and their few effects was an ox-sled. With such a vehicle pro- gress must have been painfully slow. Pass- ing over the ground where the city of Buf- falo now stands, where they found only two or three log huts, they crossed the Niagara at Fort Erie, and followed the course of the river downward to the neighborhood of its mighty cataract. His Besoive Nathan Bangs had journeyed far from Better^fe nome > but was unable to get away from in Canada, himself or the stings of an accusing con- science. His most serious impressions were deepened by his very surroundings. "The mournful thoughts," he writes, "which, passed through my mind while wandering alone in the forests of this strange country I cannot well express. Sometimes I would seat myself in the solitary woods and be- wail my condition till my heaving heart found relief in floods of tears. The best sat- isfaction I could find was in being alone, reading, praying and meditating. On one Pioneer Days 55 thing I resolved : being now separated from my former associates, I determined not to entangle myself again in the vain pleasures of the world." For months he was passing through a His strugr- series of mental struggles that racked his Jjjfct!*^ tender conscience, but he found not the way of peace. His inveterate prejudice would not allow him to hear the few Methodists with whom he occasionally came in contact ; in- deed, he shunned them as dangerous fana- tics. A certain clergyman, so called, came into the neighborhood, but being a card- player and a drunkard he had no medicine for a soul distressed. A Calvinistic preacher came, and young Bangs talked much with him, seeking relief in the dogmas of election and final perseverance. A devoted Methodist crossed his path, and the troubled youth must needs assail his views ; the Ar- minian, however, spoke of personal religion, and "his words," says Bangs, "came like a dagger to my heart, and I could make no reply, but turned from him, begging him to pray for me." But as yet he could not re- ceive the Methodist doctrine. "I supposed," he writes, "that a people about whom so much evil was said must be under a fatal delusion. Thus I went stumbling over the truth and warring against my conscience." About this time James Coleman, a Metho- His dist itinerant, reached the neighborhood, conversion, and lodged with the family where Bangs made his home. Coleman's abilities were not great, but he was singularly devoted, 56 The Methodist Church and Missions and the unction that attended his prayers was most unusual. His conversation, preach- ing and prayers produced a deep impression upon the mind of Nathan Bangs, but he did not open his mind to the sympathetic itin- erant, and his distress continued. But a day or two later, while walking in the forest and meditating over what Coleman had said, he was constrained to kneel in prayer, and then resumed his walk, looking for light and comfort. Suddenly, like John Wesley, he "felt his heart strangely warmed." "What is this ?" was his instinctive thought; and the answer seemed to be, "It is the love of God." His new-found peace and joy con- tinued for several days ; but failing to con- Cess Christ before men, doubt and darkness; returned. Hearing that two Methodist preachers had arrived, and that a love-feast was to be held at the house of? Christian Warner, he went with gladness, resolved to receive the truth from whatever source it might come. The itinerants were Joseph Sawyer and Joseph Jewell, men of power in their day. Sawyer was the preacher ; his theme was the Beatitudes, and as he dis- coursed on "Blessed are they that mourn," etc., "he unfolded," says Bangs, "all the enigmas of my heart more fully than I could myself." Further conversation with the itinerant was very helpful. His Early "i had now," he remarked, "taken a stand from which I could not well recede. I felt much inward peace, and the Holy Scriptures were indescribably precious to me." Having Christian Life. Pioneer Days 57 joined the Methodist society, it never oc- curred to him to do other than conform to the rules. He had formerly dressed in the fashion of the times, with ruffled shirts and long hair tied in a queue ; but now the ruffles were discarded, and the long hair shared the same fate. "When I became acquainted with the general rules," he remarks, "I was struck with their scriptural character, and could not but remark the truth of Wesley's saying, 'All these we know the Spirit of God writes on truly awakened hearts.' Be- fore I knew these rules as in the Methodist discipline, the Holy Spirit had written most of them on my heart." It was not long after this that he entered into the rest of faith. The Holy Spirit revealed to him at once his own utter sinfulness, the righteous- ness of the divine law, and the method whereby Christ had "fulfilled the law and made it honorable." "At the same time," he tells us, "I felt a gracious power to rely upon His atoning merits by simple faith. Instantly I felt that my sins were cancelled for Christ's sake, and the Spirit of God bore witness with mine that I was adopted into the family of His people." Having received this grace, he must needs turn it to account. "I went from house to His First house," he says, "declaring what God had christian done for my soul, exhorting the people to seek His mercy, and praying with those who would permit me. Some mocked, some wept, and some received the word with, joy." 58 The Methodist Church and Missions His Experi- ence of Sanctifica- tion and Power in Prayer. About this time he became an inmate of the home of Christian Warner, a devoted Christian and useful class-leader, through whose teaching and example, joined to the reading of Wesley's works, he was led to a clear apprehension of the believer's privilege to be sanctified wholly, and became an earn- est seeker of this grace also. To one so thoroughly in earnest, hungering and thirst- ing after righteousness, the result could not be doubtful. Shortly after, when uniting in prayer with a few Christian friends, the grace of supplication was vouchsafed in un- usual measure. "My supplications," he writes, "were importunate, so that I knew not how long I continued to pray. When I ceased I sank down into an inexpressible calmness, as lying passive at the feet of God. I felt relieved and comforted, as though I had been cleansed from all filthi- ness of the flesh and spirit. . . . All my in- ward distress was gone. I could look up with a childish composure and trust, and be- hold God as my heavenly Father I certainly was filled at that time with the 'perfect love which casteth out fear,' for I had no fear of death or judgment. . . . Such a sense of God's ineffable goodness pervaded my soul that I seemed to sink, confounded by His love, into very nothingness before Him. I felt that I was the least of all saints, but had an evidence bright as the noonday sun that all my sins were taken away, and without fear I could depart and be with Christ at any moment He should see fit to call me." Pioneer Days 59 We have dwelt somewhat fully on the his secret spiritual struggles of Nathan Bangs, not 2USS°S? only because the record is intensely inter- ours To-day. esting in itself, but because it indicates the prominence given in those pioneer days to the doctrine and experience of entire sancti- fication, and explains the secret of the spir- itual power wielded by men like Bangs and Wooster, and their phenomenal success in winning souls. They realized the truth of what Wesley wrote in 1776 : "When Chris- tian perfection is not strongly and explicitly preached, there is seldom any remarkable blessing from God ; and, consequently, little addition to the society, and little life in the members of it. . . . Till you press the be- lievers to expect full salvation now, you must not look for any revival." The words are as true to-day as when first they were uttered, and it is because ministers and peo- ple give so little heed to them that a par- alysis of worldliness and formality has fallen upon the Church. Only let the old testimony be revived, and the old power will return. Joseph Sawyer, like most of the preachers His First of his time, was a quick and accurate reader Attempt at of human character, and he discovered in Preacllill8r - Nathan Bangs the qualities requisite for a successful preacher of the Gospel. The itin- erancy at that period was under almost military discipline, which explains in part its phenomenal success. Instead of being trained for the ministry they were trained in it, as became members of the "legio 60 The Methodist Church and Missions tonans," or thundering legion.* When the call came for men for the firing-line, there was little disposition to confer with flesh and blood, and indeed there was not time for it. The call was too urgent, and the King's business required haste. Strongly pressed by Sawyer to preach the Gospel, the young convert yielded so far as to consent to take an appointment fifteen miles away. On Sunday morning he was on the ground, earnestly praying for divine aid ; but, like many another new recruit on the eve of bat- tle, he was full of fears, and wished he had not undertaken the task. But when the time came, (< I had no sooner opened my mouth," he writes, "than the Iyord filled it with words and arguments ; the Scriptures seemed like a fruitful field before me. The word of God was like fire in my bones, and its utterance was attended 'with the Holy Ghost and with power.' " His Train- Another forward step was now taken. Sawyer took the promising neophyte with him "around the circuit," telling him, "You must exhort after I preach," a common practice in those days. "When I rose to fol- low him," writes Bangs, "I shook in every limb, my lips stiffened, and I could hardly speak ; but soon they were loosed, and the power of the Spirit descended on the assem- * In Christian tradition this name was given to a legion of Christians in the army of Marcus Aurelius, in battle with the Quadi, whose prayers for rain were answered by a thunder shower, which refreshed the thirsty Romans, while it destroyed numbers of the enemy by lightning. ing in the Ministry, Pioneer Days 61 bly in such a manner that some sobbed aloud, some praised God audibly, and others fell to the floor as if shot dead." No won- der the young exhorter "felt unusually com- forted and encouraged." More than that, however, he felt elated. The adversary was not slow in perceiving the "joint in the har- ness," and suggested, "See what you have done : you have excelled even the preacher." Bangs strove hard to repel the temptation, but it followed him all that day and the next. At the next appointment he was taught a needed lesson. "When I rose to exhort," he says, "my mind was barren : I could only stammer out a few words, and at last sat down, utterly confounded and mortified." Other varying experiences he had, sometimes speaking with liberty and sometimes with none. But he had learned his lesson. His sufficiency was of God. Henceforth his trust would be alone in the Almighty arm. He was now fully com- mitted to the calling and work of an itiner- ant, wherein we must follow him a little further, as it belongs to the story of pioneer days. Bangs' first circuit as a travelling preacher H is First was Niagara. "It extended," he tells us, circuit, "from the head of Lake Ontario over the Nia * ara - Grand River, and comprehended all that part of the country known as Long Point, which juts into Lake Brie." But this is a very in- adequate description. The fact is, the cir- cuit included the whole of the Niagara pen- insula, wherever there were settlements, 62 The Methodist Church and Missions from Lake Erie to Lake Ontario, and from the Niagara River westward to the town- ship of Oxford, and required a tour of six weeks, and preaching almost daily, to com- . plete a single round. Roughly stated, the circuit embraced a territory about 30 by 80 miles in extent, or approximately 2,400 square miles, orgraniziag "The settlements in this country," Bangs NewVettie- writes, "were new, the roads bad, and the ments. fare very hard ; but God was with us in much mercy, awakening and converting sin- ners, and this was abundant compensation for all our toils." When filling some ap- pointments in the township of Burford, word reached him of another settlement, twenty-five miles farther west, where they were anxious for the Gospel, and he set out to visit them. "It being the beginning of winter," he remarked, "the ground partly frozen, the mud deep, and the road, if such it could be called, running through a wilder- ness, though I made all the speed I could I travelled only about fourteen miles that day. I put up at a small log hut with a family that had been educated as Baptists. I was treated with hospitality, but they seemed to have little sense of religion." The next day's experience was more encouraging. Reaching the settlement for which he was bound, he lodged with a Major Ingersoll, .to whom he had a letter of introduction. "I was received," he says, "with cordiality and treated with respect. I preached here three times, and under the last two sermons many Pioneer Days 63 were awakened to a sense of their lost con- dition, and afterwards converted." Shortly before receiving this encouragement Nathan the young evangelist had been so sorely dis- Ban ar s ' Re - couraged that he resolved to return home. Dream. On reaching the Grand River a thaw had broken up the ice, and it was impossible to cross, and he was compelled to retrace his steps. Dreams were not lightly esteemed in those days, and Bangs had a dream which was, to say the least, remarkable. He thought he was working with a pickaxe on the top of a rock for hours without making any impression. Quite discouraged, he said to himself at last, "It is useless ; I will pick no more." Suddenly a stranger of dig- nified aspect stood beside him. "You will pick no more ?" asked the stranger. "No," said the dreamer. "Were you not set to the task?" "Yes." "And why abandon it?" "My work is vain ; I make no impression on the rock." Solemnly the stranger an- swered, "What is that to you ? Your duty is to pick whether the rock yields or not. The work is in your own hands, the result is not. Work on." Resuming his task, the sleeper struck a mighty blow, and the rock flew into a thousand pieces. A glorious re- vival that came soon after was regarded as the fulfilment of his dream. The work of Bangs in the Niagara penin- Nathan sula was now ended, and he prepared to de- Bancs' part for another field, in company with Jo- JfJ?™** seph Jewell. Their destination was the Bay of Quinte country, but a series of unforeseen 64 The Methodist Church and Missions circumstances, induced Bangs to tarry for a time at Little York (now Toronto). On Yonge Street there were settlements extend- ing northward from I v ittle York for a dis- tance of thirty miles, and among these Bangs exercised his ministry. "The settle- ments in this part of the country, 1 ' he writes, "were all new, the roads extremely bad, and the people generally poor and de- moralized. Our occasional preachers were exposed to many privations, and often to much suffering from poor fare and violent opposition. ' ' "The primitive Methodist preachers," says Dr. Abel Stevens, "knew well how to ac- commodate themselves to the habits and also to the fare of such a people ; hence their extraordinary success along the whole vices were American frontier. Their simple and famil- Conducted iar methods of worship, in cabins and barns in the or un( j er trees, suited the rude settlers. Early Days. >¥ . i . . . , , . „ , Their meetings were without the stiff order and ceremonious formality of older com- munities. They were often scenes of free debate, of interpellations and interlocutions — a hearer at the door-post or the window responding to, questioning or defying the preacher, who 'held forth' from a chair, a bench, or a barrel, at the other end of the building. This popular freedom was not without its advantages. It authorized equal freedom on the part of the preacher ; it al- lowed great plainness of speech and direct- ness of appeal." Bangs continued to labor on the Yonge How Ser- FIRST METHODIST CHURCH IN TORONTO Site of present Bank of Commerce, cor. King and Jordan Streets. THE METROPOLITAN CHURCH. One of the thirty-one Methodist Churches of Toronto. Pioneer Days 65 Street field till the close of the Conference Noted year, and was then appointed to the Bay of ^SiSwi*; Quinte circuit with Joseph Sawyer and Peter Vannest. Of other noted workers in those pioneer days we get occasional glimpses : Hezekiah Calvin Wooster, full of faith and of the Holy Ghost, preaching the doctrine and exemplifying the experience of full salvation ; I,orenzo Dow, eccentric to the verge of insanity, permeated with a droll, quaint humor, yet ever hungering and thirsting after God ; Darius Dunham, an arousing preacher, sharp in rebuke and fear- ing not the face of clay, mightily baptized in one of Wooster' s prayer meetings, and afterwards spreading the holy fire wherever he went ; Klijah Woolsey, a man of sweet spirit and greatly blessed in his labors — these were some of the men who preached Christ wherever they went in demonstration of the Spirit and with power, until it be- came a tradition in the settlements, from the Canadian frontier to the seat of Confer- ence (commonly New York), that the north- ern preachers had brought the Canada fire with them. This was none other than the fire of holiness, which at the beginning of the nineteenth century spread like a prairie fire over the circuits in Canada. Those were days of Spartan endurance in 0ur the itinerant ranks. Not only were their Pioneer labors excessive and their support of the Preacners To-day and scantiest ; but, as Dr. Abel Stevens remarks, Those of they suffered from "the exposures incident the Early to a new country and the severities of a Days - 5 66 The Methodist Church and Missions Our Debt to the Early Preachers. variable climate, wilting under the heats of the south or the wintry storms of the north, swimming streams, braving snows, sleeping but partially sheltered in frontier cabins or under the trees of the forest." These were the common, everyday experiences of the pioneer preachers in the United States and Canada a hundred years ago. And it is equally true, though not so well understood, that "pioneer days" in the Dominion of Canada are not entirely a thing of the past. At this very day, on the coast of Ivabrador and even Newfoundland, on the frontiers of New Ontario, on lonely prairies of the great North-West, on isolated Indian sta- tions of the farther North, and in the min- ing camps of British Columbia, Methodist itinerants are rendering just as heroic ser- vice as did their fathers ; and although re- ceiving rather better support, are neverthe- less familiar with the exposures, the hard- ships and privations which were the com- mon lot of the Methodist preachers at the beginning of the last century. It is unnecessary to follow any further the labors and experiences of these typical Methodist preachers of the olden time. Knough has been said to show the condi- tions of society in the wilderness of Canada a hundred years ago, and what manner of men they were who laid the foundations of what has since become the largest Protest- ant Church in the Canadian Dominion. As we survey the hardships, labors and tri- umphs of these indomitable itinerants — men Pioneer Days 67 "of whom the world was not worthy" — we can but say that "there were giants in the earth in those days." Perhaps the very cir- cumstances of the time gave them a promin- ence that they might not otherwise have gained. They were few in number, and for the most part lived and labored alone, and there were no others with whom to compare them. They came and went "like angels' visits, few and far between," and the mes- sage they brought to lonely dwellings, their personal devotion and rude but impassioned eloquence, invested them with a dignity and importance in the eyes of the scattered! dwellers in the wilderness that might not be accorded to them to-day. But let not this detract from the love and reverence which are their due. They were men called and qualified by the Holy Spirit for a spe- cial work, and with rare devotion their work was done. To these men sin and salvation, death and judgment, were tremendous reali- ties, and they lived and labored as in the immediate presence of God. To some of them, life was one long martyrdom. "In journeyings often, in perils of rivers, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren ; in labors and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" — these were things which made up much of their daily experience. Now "they rest from their labors, and their works do follow them." Peace to their ashes. Their record is on high. III. PIONEER DAYS (Continued). II. In Newfoundland. The Early The first to proclaim the saving truths of Minister, the Gospel, as understood by Methodists, to congKLan. the hardy and neglected fishermen around the rugged coasts of Newfoundland, was Lawrence Coughlan, a warm-hearted Irish- man, converted to God in the early days of Methodism in his native country, and re- ceived into the itinerant ranks by Wesley in 1755. Being both zealous and diligent he built up the societies where he labored, especially by his fidelity in visiting from house to house ; but he seems to have been deficient in staying power, which may ac- count for some of his erratic movements. In the early sixties he embraced some novel views, as did Mr. Maxfield, respecting Chris- tian perfection, and when convinced of his mistake threw the blame on Wesley. This led to strained relations for a time, but in the following year the two seem to have been in full accord. Another step of Wes- ley's led to more serious results. In 1763, feeling the urgent need of ordained helpers, and knowing that he could not obtain the 68 Pioneer Days 69 necessary (as lie then thought) ordination from bishops of the Church of England, Wesley applied to Erasmus, a bishop of the Greek Church, who was visiting in England at the time, to ordain one of his lay itinerants. The bishop consented, but on the fact be- coming known several other itinerants — Coughlan among the number — sought and obtained the same favor. This brought forth indignant remonstrance and protest from Charles Wesley, and the parties who had been ordained were offered the alterna- tive of refraining from the exercise of their ministerial functions or removal from the Methodist Connexion. Coughlan, it would seem, was unwilling to submit, and with- drew from the itinerant ranks. But that his friendship with Wesley continued un- broken may be inferred from the correspond- ence of later years. In 1765 we find Iyawrence Coughlan in New- Newfouna- foundland. Under what auspices or im- land as pulse he was led to those rugged shores there p 01 ^ 1 ** are no contemporary records to tell, 1765. but read in the light of subsequent history we can ascribe his movements only to the guiding hand of God. He was not commis- sioned by any church nor appointed by any human authority, and we can only surmise that he heard, as did Paul, a divine man- date, "I will send thee far hence unto the Gentiles." Certain it is he could not have found a more needy field. The moral and religious condition of the people was simply deplorable. Two clergymen of the Church jo The Methodist Church and Missions Cong-Man Receives Episcopal Ordination. of England were the only religious teachers on the island, one at St. John's and one at Trinity Bay ; but around the shores of Con- ception Bay there was a population of more than five thousand souls utterly uncared for. About 80 per cent, of these were English or of English descent, chiefly from Dorsetshire; the rest were Irish Roman Catholics. So far as can be learned, no minister had ever vis- ited these settlements up to the time of Coughlan's arrival, and it need not surprise us to learn that "the Sabbath was unknown; there was no person to celebrate marriage, and marriage was lightly regarded, while oppression, violence, profanity and licenti- ousness were practised without any check." In after days, an old Methodist, speaking of this period, said, "Imagine any sin you will, and you cannot think of anything too bad." Coughlan's testimony is equally em- phatic : "As to the Gospel, they had not the least notion of it. Drinking, dancing and gaming they were acquainted with ; these they were taught by the Europeans who came annually to fish." Such was the unpromising material among which Lawrence Coughlan began his minis- try. For more than a year he preached without apparent results, and yet he must have impressed the people, for they united in a request to the Society for the Propaga- tion of the Gospel that Mr. Coughlan might be appointed as missionary among them. The request was complied with, and Coughlan immediately went to England to receive Pioneer Days 71 Episcopal ordination, from which we may- infer that the English bishops did not re- cognize the validity of the ordination by Erasmus, or else that Coughlan kept that circumstance secret. In the autumn of 1767 he returned to Newfoundland and resumed his labors, teaching the people "publicly and from house to house." To the Irish he was able to preach in their native Celtic ; and although they were Roman Catholics, num- bers of them attended his ministry. But although Lawrence Coughlan was "instant in season, out of season," and longed with desire unspeakable for the salvation of souls, three long years passed without any visible results. Disheartened and discouraged, he prepared to leave the country, being deter- mined — so he writes — that he would not stay in such a poor, desolate land and spend his strength for nought. But in this, as in many another case, the time of man's extremity was God's opportunity. The Lord, whose presence the discouraged missionary had often invoked in vain, came suddenly to His temple, and the settlements around Concep- tion Bay were swept by a mighty revival. The old indifference disappeared, and many, as Coughlan states, "were pricked to the heart, and cried, 'What must we do to be saved ?' Some prayed aloud, others shouted for joy, telling what God had done for their souls. . . . Under almost every sermon and exhortation some were cut to the heart, and others rejoiced in loud songs of praise." In the midst of these exciting scenes 72 The Methodist Church and Missions coughian's Coughlan' s Wesley an training was apparent, work. SSfUl not onl y in the metn °ds he employed but in the way in which he regarded the outward manifestations of the Spirit's working. He had mourned over the absence of results, and now he was deeply concerned, as Wes- ley had been in England, lest the noisy de- monstrations might redound to the injury of the work. As a true son of Wesley, Coughlan wrote regarding the crying out, "I never encouraged it, nor dare I speak directly against it." As he feared, the re- port did go abroad that the inhabitants of Harbour Grace and Carbonear had gone mad ; but this only had the effect of bring- ing people from a distance of many miles to see and hear for themselves, and not a few "who came to scoff remained to pray." Thus the work spread around Conception Bay, and a marked change took place in the habits of the people. "Hours that had been wasted in Sabbath-breaking, drinking, gam- ing, and other prevalent vices, were now spent in praise, prayer and the reading of the Scriptures." Metiiodist it is worthy of note that through all this period Coughlan, though an ordained clergy- man of the Church of England, was a pro- nounced Methodist in experience, teaching and plans of work. Writing to Wesley shortly before leaving Newfoimdland, he affirms, "I am and do confess myself to be a Methodist. The name I love, and hope I ever shall. The plan which you first taught me I have followed, both as to doctrine and Methods of Coug-Man Pioneer Days 73 discipline. Our married men meet apart once a week, and our married women do the same. This has given great offence, so that repeated complaints have been made to the Governor. But truth is mighty, and will prevail. In the winter I go from house to house, and expound some part of God's word. This has also given great offence. 'But God is above men, devils and sin.' " Mission work in Newfoundland at the CouarMan's present time, though a railway spans the JJJJ^JJ^ island and commodious steamships ply be- wicke d Plot, tween distant ports, is no child's play ; but in the old pioneer days it involved hardships of no ordinary kind. Coughlan had an un- conquerable dread of the sea when sailing in small boats, which made his life "one con- tinued martyrdom." In many houses which he visited the accommodation was very poor, and on a winter's morning it was no uncommon thing to find a covering of snow upon the bed, and his shoes so frozen that they must be thawed before they were put on. But trials of this description were by no means the worst. His plain, faithful preaching stirred the enmity of the carnal mind. Some who had supported the mis- sionary denounced his preaching as madness, and threatened to withdraw their aid. But Coughlan was not a man to be cowed in that fashion. On the very next Sunday he took his text from the words of Paul to Festus, "I am not mad," and proceeded to show that while drunkards, swearers, and such- like, might justly be called mad, the term 74 The Methodist Church and Missions Coiig-hlan Returns to England, 1773. could not fairly be applied to those who feared God and wrought righteousness. Fail- ing to intimidate the preacher by the threat of withdrawing support, a petition was sent to the Governor containing slanderous state- ments, and asking that Coughlan be silenced or banished. But when brought up for ex- amination, his innocence was completely established. Exasperated by their failure, Coughlan' s enemies even conspired to take his life, but were^ foiled by the doctor, who discovered the plot and put him on his guard. Hardship, exposure and opposition were telling upon Coughlan 's body and mind, and he resolved to return to England, which he did in the latter part of 1773. His connec- tion with the S.P.G. seems to have ceased at the same time, probably by mutual con- sent. To have served in the Church of Eng- land would have been impracticable for a man of his temperament and habits ; for in writing to Wesley shortly before his return, he says, "To be shut up in a little parish church, and to conform in every little thing for sixty or a hundred pounds a year, I would not ; no, not for even a thousand." In 1776 we find him ministering in a chapel in Cumberland Street, London ; but under what auspices does not appear. Application was made to Wesley for a circuit, but Coughlan' s work was done. While convers- ing with Wesley in his study he was seized with paralysis. How long he lingered we do. not know ; but Wesley was with him shortly Pioneer Days 75 before his departure, as appears from a let- ter to John Stretton, of Harbour Grace, Newfoundland, in which the writer says, "The last time I saw Mr. Coughlan he was ill in body, but in a blessed state of mind. He was utterly broken in pieces, full of tears and contrition for his past unfaithfulness. Not long after I went out of town God re- moved him to a better place." So ended the life and labors of Lawrence Coughlan, a ver- itable pioneer of Methodism in a hard field, possessing many of the sterling qualities which distinguished the workers of that early day, and some of the infirmities which detracted from the value of a useful career. When Coughlan left Newfoundland the so- John cieties at Carbonear and Harbour Grace strettye. and this is never omitted. After a short in- terval the preachers take their places in front of the stand, while the people, starting from the upper part of the ground, pass them in single file, receiving from each a cor- dial handshake and a word of counsel or of prayer. What marvel if every face is bathed in tears ; for they have fought and tri- umphed together, and now they are about to part, some of them to meet no more till they pass beyond the river. But even in this solemn hour faith triumphs over doubt and fear, and they lift their voices in victor- ious song : "And let our bodies part, To different climes repair ! Camp-Meetings and Summer Schools 119 Inseparably joined in heart The friends of Jesus are ! Jesus, the corner-stone, Did first our hearts unite, And still He keeps our spirits one, Who walk with Htim in white. "0 let our heart and mind Continually ascend, That haven of repose to find Where all our labors end ; Where all our toils are o'er, Our suffering and our pain ! Who meet on that eternal shore Shall never part again." The service is over, and now begins the T ne camp- preparation for departure. Tents are struck, ^ eeti f£ household effects placed in vehicles ready to receive them, and soon the faithful few who have remained to the last are wending their way to their various homes. Meanwhile the itinerants have mounted their horses and turned their faces toward their distant fields of labor. For a few days they have enjoyed sweet communion and have been sitting "in heavenly places in Christ Jesus"; now they go back to solitary journeys, to hardship and privation, to loneliness and poverty ; but their hearts are strong in the I^ord, and no murmuring thought has place. For a time, perhaps, they ride together ; but soon their ways diverge, and each rides forward alone, meditating on the goodness and faith- fulness of God and planning fresh campaigns Closed. 120 The Methodist Church and Missions Summer Schools for the Study of the Bible and Mis- sions. for the truth. Noble and heroic men, may your memories be ever kept green ! Mean- while, to us who linger a few moments by the deserted camp-ground there comes, mel- lowed by distance, the strains of a familiar hymn sung by a group of rejoicing converts as they wend their homeward way. Gradu- ally this also melts into silence. The feast of tabernacles is ended.* The Summer School differs from the old- time camp-meeting, alike in its plans, methods and aims. It is true the evangelis- tic spirit is by no means ignored in the Summer School, and the deepening of spirit- ual life in Christian workers is kept steadily in view. The main object, however, is not to attract large numbers of unconverted peo- ple with the hope that they may be brought under the saving power of the Gospel and be- come true Christians, but to bring together a select number of those, especially among the young people, who are already enlisted under Christ's banner, and desire a better equipment for personal service. The chief factor in this endeavor is the prayerful and systematic study of the Bible, and of mis- sions as the legitimate outcome of all Bible study that counts for anything. Whether the desired results will follow depends chiefly on three things : The plans adopted, the char- acter and aim of the leaders, and the extent * The foregoing may be accepted as a fairly accurate sketch of a typical camp-meeting in the middle of the nineteenth century. Camp-Meetings and Summer Schools 121 to which all the exercises are permeated with the spirit and presence of the Master. A Summer School, to be successful, can- not be planned for in a day. Nothing should be left to chance. Everything, down to the last detail, should be anticipated long be- fore the date at which the school is to as- semble. A year is none too long in which JJjjJ^*^ to evolve a good programme and secure the Months in necessary leaders. Before a school has Advance, closed its sessions in a given year, plans for the next year should be initiated. After that come the opportunities for revision, elaboration, filling vacancies, perfecting de- tails. On many districts organization is already fairly complete, but the best /Organ- ization will fail unless there is skill to guide and energy to execute. Someone must do the planning, and someone must be respon- sible for carrying out the plan in each de- partment. "What is everybody's business is nobody's," and what is nobody's business is everybody's — to criticize. Plans may vary in different localities because of local cir- cumstances, but there are certain features which should be common to all, and some of these I will indicate. 1. The Number of Schools. — The tendency is to multiply unduly. This has many dis- advantages. (1) The attendance, in most cases will be small, and the inspiration of numbers will be lacking. (2) The cost will be relatively greater than in the case of a larger gathering, and there will be fewer to share it. (3) The preparation of a large 122 The Methodist Church and Missions number of different programmes will be a difficult task, and will sometimes fall into unskilful hands. (4) To secure the necessary number of competent leaders will be simply impossible, and without these the schools Better One w ^ degenerate into picnics. (5) Local and Good, strong sectional interests will be apt to predomin- scnooiTnan a j- e i ns tead of broad unselfish aims. (6) The DozenVeak afterglow and educational effect will be con- ones. fined to a narrow circle, and will soon expend their force. In view of »these circumstances, and others that might be mentioned, it would seem desirable that if it is impracti- cable to hold a school for an entire Confer- ence, at least several districts should unite their efforts. Better one good strong school than half a dozen weak ones. 2. The Place, of Meeting. — As a rule a cen- tral place should be chosen, easy of access by railway or steamboat' or both, with con- venient rooms for study, class-work and mass meetings, and where arrangements for comfortable board can be made at reason- able rates. Tne 3. The Programme.— This is a matter of programme. ^ T ' llne i m p or tance, and should be in the hands of a small but thoroughly competent committee. While the general scope is "The Study of the Bible and Missions," there is room for great variety of detail. Those hav- ing control of the school should see that it is kept true to its name. The Bible is to be studied, and not some fanciful — not to say sceptical — theories about the Bible. Mis- sions are to be studied in their practical, fa o >. 6 Q H D 55 H O o Camp- Meetings and Summer Schools 123 present-day aspects, but from a New Testa- ment standpoint, and not some abstract theories about missions. Bible studies should be at once devotional and practical, deepening spiritual life and meeting present- day questions, so that the student may reach solid standing ground ; mission studies should gather around one central idea, "The Evangelization of the World in This Genera- tion." 4. The Readers . — Of equal importance with the programme is the band of leaders who will conduct the various studies. This is a work for students, not novices. It is not enough that a man or woman can talk Talent for glibly, or has collected a certain amount of summer surface information on a given subject. The real question is, Has the leader thoroughly mastered his subject, and can he so teach it that others can get an intelligent grasp of- it ? This applies chiefly to Bible studies. In regard to missions, men and women fresh from the field can render most useful ser- vice by telling the story of what they have seen, but only those who have made them a life-long study can deal intelligently with the problems of missions. To sum up, get the best and most thoroughly equipped leaders within reach, even if it costs some- thing. In so important a matter cheap teachers may be the dearest. 5. The Executive Committee. — The pre- paratory work for a Summer School natur- ally falls into the hands of the District Executive ; but where several districts are 124 The Methodist Church and Missions The Sum- mer School Executive. The Local Leagues and the Summer Schools. to unite, a limited number of representatives from each district should be formed into a central committee to map out a general plan for the Summer School, and then as- sign the different parts of the work to sub- committees or individuals to arrange for programme, speakers, music, transportation, entertainment, printing and advertising, dec- oration of building, tents (if needed), and the thousand and one details, each small in themselves, but which in the aggregate have so much to do with the success of a Summer School. And let no one accept an appoint- ment who is not prepared to devote all ne- cessary time and energy to do the work as- signed in the best possible way. 6. The Local League. — No matter how capable and even self-denying the Central Executive may be, its work will be only a partial success unless it has the unstinted sympathy and support of the local Leagues. There is where a successful Summer School has its roots, and upon them it depends for its nourishment. In this connection a few specific points may be helpful, (i) Let all plans for the year's work have some refer- ence to the school of next summer. (2) Let it be remembered in prayer at every devo- tional meeting. (3) As soon as the pro- gramme is issued (which should be months in advance) procure a copy and study every topic as far as materials are within your reach. (4) Plan to attend the school your- self, begin at once to save up for the pur- pose, and let no trifling circumstance turn Camp-Mee tings and Summer Schools 125 you aside. (5) Talk the matter up among your friends, and induce as many as pos- sible to attend. (6) When the time comes go to the school in the spirit of prayer, re- solved upon two things : to contribute all you can of personal service to make the school a success, and to get all the good you can out of it. Successful district and circuit schools for the study of the Bible and missions have been held vat all seasons of the year. These smaller gatherings usually last for three or four days, and are managed by local workers. The teachers and speakers should be given sufficient time to prepare thor- oughly ; and every district should be as care- fully planned as if a large Summer School were to be held, for the strength of a school does not lie in the number of students in at- tendance, nor in the talent of the teachers or ability of the speakers, but in the prayerful spirit of all the workers and students. Remember ! the young people of to-day will be the leaders of to-morrow in the work of evangelizing the world, and they cannot be too well equipped for the task. Summer Schools, wisely conducted, will contribute to this end. Let them be heartily sustained. VI. UNION MOVEMENTS AND WHAT CAME OF THEM. Methodism in Upper and Lower Canada in 1808. The story of "Pioneer Days," told in some of the preceding chapters, covers the last quarter of the eighteenth and the opening years of the nineteenth centuries. In 1808 there were two Methodist districts in the Canadas : the Lower Canada, comprising three circuits — Quebec, Montreal and Ot- tawa ; and the Upper Canada district, with nine circuits — Cornwall, St. Lawrence, Au- gusta, Bay of Quinte, Smith's Creek, Yonge Street, Niagara, Ancaster and Long Point. Besides these there were two circuits in Ivower Canada extending beyond the Ameri- can boundary : Dunham, connected with the New York Conference, and Stanstead, con- nected with the New England Conference. On the whole ground there were nineteen preachers, including two presiding elders, and a membership of about three thousand. Between the date just referred to and the first union with the British Conference in 1833 there intervened a period of nearly a quarter of a century. The latter date may be regarded as an epoch year, when a new trend was given to the work of Methodism in the Canadas. 126 Union Movements 127 One of the chief causes which led to the tho war union movement was the disastrous and al-° together unjustifiable war of 181 2 between the United States and Great Britain. Space forbids any reference to details. Suffice it to say the Republic that began the war without just cause continued it with few and indecisive victories, and was compelled to retire in the end shorn of much of its prestige and, but for the (perhaps unwise) magnanimity of Great Britain would have, been denuded of much of its territory. The verdict of history justifies, to some extent at least, the revolt of the American colonies in 1776, but has scarcely a word of apology to offer for the cruel war of 181 2.* With the exception of two circuits in how the Lower Canada, extending over the American War * n *e*- border, the whole of the Canadian work was t ^ e w w rk> connected with the Genesee Conference. On the 23rd of July, 181 2, about a month; after the declaration of war, this Conference met not far from the Niagara frontier. None of the Canadian preachers were in attendance ; but the bishop, with sublime faith in God, calmly proceeded to arrange the work and station the preachers as if no conflict was at hand. Preachers of British or Canadian * In the American Congress, on the 2nd of January, 1813, Mr. Quincy denounced the war in no measured terms. "We seized," he exclaimed, "the first oppor- tunity to carry the war among- the harmless colonists. It was not owing to our Government that the bones of the Canadians were not mixed with the ashes of their habitations. Since the invasion of the buccaneers there is nothing in history more disgraceful than this 128 The Methodist Church and Missions birth were allowed to remain in Canada, and only two or three Americans were ap- pointed, among whom was Nathan Bangs. He relinquished his charge, however (Montreal), with the consent of the bishop, and another — Josiah F. Chamberlain — did not go to his field. It was just as well, for when news of the declaration of war arrived at Quebec, the Government issued a proclamation com- manding all American citizens to leave the province by the 3rd of July. British During the interregnum caused by the war, wesieyan some correspondence took place between AppohTted, eSmembers of the Methodist society in Mont- 1814. real and the authorities of the British Wes- ieyan Missionary Committee, requesting and recommending the appointment of mission- aries to I/Ower Canada. The request met with a favorable response, and in 1814 John Strong was sent to Quebec and Samuel Iyeigh to Montreal. Not only was this done without communication with the American bishops, which was perhaps impracticable during the war, but it was done at the re- quest of certain individuals in Montreal, and not of the society as a whole ; and in this lay the germs of future trouble. At the me Genesea close of the war in 1815, the Genesee Con- conference ference resumed its control of the work in its Dim- Canada ; but, recognizing the difficulties of cuities. the situation, the bishop exercised unusual care in the selection of men, so that no of- fence might be given to a people whose feel- ings had been rendered very sensitive by the three years' struggle. Quebec and Montreal Union Movements 129 were left to be supplied, but the British Con- ference appointed Richard Williams to the former place, and John Strong to the latter. When Strong reached Montreal, he desired to use the chapel already erected, but was opposed by Henry Ryan, the presiding elder of the Lower Canada district. As once it happened at Iconium, where "the multitude of the city was divided, and part held with the Jews and part with the apostles," so now it happened in Montreal— the society "was divided, and part held with" Mr. Strong "and part with" Elder Ryan. The latter wrote to Bishop Asbury, rehearsing the facts ; and the bishop, in turn, wrote to the W T esleyan Missionary Committee in Lon- don. When the General Conference assembled in British vs. Baltimore in the month of May, 1816, the African recent death of Bishop Asbury cast a,^^ shadow over its sessions. Bishop M' Ken- in Canada, dree presided ; Messrs. Black and Bennett were present to represent the British Confer- ence, and William Case and Henry Ryan were there as delegates from the Genesee Conference ; hence there was no danger that Canadian affairs would be overlooked. State- ments were presented, the letter to Bishop Asbury was read, and the whole subject re- ferred to a committee. At a subsequent stage the committee presented a report in which they recognize "an earnest desire to have all existing difficulties terminated"; deprecate the unhappy dissensions in Montreal ; claim that the circuits in 9 130 The Methodist Church and Missions First Con- ference in Canada, 1817. Canada had been supplied during the war as regularly as circumstances would permit ; also (( that it is the desire of the great majority of the peo- ple in Upper and Iyower Canada to be sup- plied as heretofore with preachers from the United States"; and concluded by submit- ting a resolution affirming in effect, that they could not, consistently with their duty to the societies in Canada, give up any part of them to the superintendence of the British Connexion. A respectful letter was ad- dressed to the I^ondon Missionary Society, explaining the reasons for the resolution, but no good came of it, and the unhappy divisions continued. Instead of withdraw- ing their missionaries, the Wesley an Mis- sionary Committee increased them, and even sent some into Upper Canada. In the year 1817 the first Methodist Con- ference ever held in Canada assembled in a chapel in the township of JEOlizabethtown on the Augusta circuit. It is memorable chiefly as marking the beginning of the most exten- sive revival of religion that had ever oc- curred in the country, and it may be ques- tioned if it has ever been exceeded to this day. It is believed that during the sessions of the Conference more than one hundred persons were awakened, of whom the greater part found peace in believing. The revival extended to all parts of the Augusta circuit, and then through the fields westward. In fourteen months more than three hundred persons in the Bay of Quinte region pro- Union Movements 131 fessed conversion, many of whom were heads of families. From the Bay of Quinte the work spread to Niagara, where about four hundred a Great were converted in one year. The total in- Revival, gathering from the revival which began at the Blizabethtown Conference was about fourteen hundred. It would be pleasant to record that the An Effort to revival put an end to divisions and es- f££* e ™ Um trangements in the Methodist societies, but this was not the case. In the year of which we speak, nine English preachers were sta- tioned in the two provinces, of whom five were in Upper Canada. There can be no doubt that the authorities in England acted in perfect good faith ; but they were misled by the partial and one-sided statements of persons in Canada who, while speaking for themselves, were assumed to be speaking for the whole Methodist people. The conten- tions arising from the presence of two Methodist bodies on the same ground were much deplored, and led Bishops M'Kendree and George to remonstrate with the British Missionary Committee, and to lay before them a full statement respecting the situa- tion in Canada. The reply of the Secre- taries — Rev. Jabez Bunting, Richard Wat- son and Joseph Taylor — indicated clearly their desire to promote the most amicable relations between their missionaries and the Canadian preachers. But circumstances seemed to render this impossible ; the divi- sions continued, and the irenical resolutions of the Wesleyan Missionary Committee! seemed like water spilt upon the ground. 132 The Methodist Church and Missions Lower Canada Given to the British Wesleyan Conference. Upper Canada Continues as Fart of the Genesee Conference. A Separate Conference Formed in Upper Canada. The General Conference, which met in Bal- timore in the month of May, 1820, gave careful consideration to the condition of af- fairs in Canada. Numerous petitions and memorials were received from the Canadian societies, protesting against the interference of the English preachers, and praying for a continuance of ministerial service from the United States. The letter from the secre- taries of the British Missionary Committee was also read, after which it was "Re- solved, . . . that it is the duty of the bishops of the Methodist Episcopal Church to con- tinue their episcopal charge over our so- cieties in the Canadas, all except Quebec." At a subsequent stage this resolution was so far modified as to authorize the delegate who might be sent to England to consent to the transfer of the whole of the I^ower Can- ada district to the jurisdiction of the Brit- ish Wesleyan Conference. The latter body agreed to the proposal, and thus the dispute which had continued for years was happily terminated, peace and goodwill were re- stored, and the preachers of the two Con- nexions pursued their work in separate prov- inces without interfering with each other's fields. Previous to the General Conference of 1824, the question of admitting laymen to the Annual and General Conferences had been the subject of a good deal of discus- sion, so much so that the Conferences seem to have elected their delegates largely on that issue. The Genesee Conference, with LAY MEMBERS OF THE GENERAL BOARD OF MISSIONS, I902-I906. Union Movements 133 which the two districts in Upper Canada were connected, was generally favorable to the change ; for instead of sending the pre- siding elders to the General Conference, as was the usual practice, on this occasion they were passed by. This gave great offence to Henry Ryan, the presiding elder of the Bay of Quinte district, and he immediately be- gan an agitation all over his district by vio- lent appeals against the "reformers," as they were termed. Although Ryan was never a favorite among the preachers he was very popular among the people, and- his ap- peals to the latter to seek a separation from the jurisdiction of the Church in the United States made some impression. He was joined in the crusade by a local preacher named Breakenridge, and together they called conventions and harangued the peo- ple. These conventions delegated Ryan and Breakenridge to attend the General Confer- ence and effect a separation ; but when they presented themselves at Baltimore they were refused a seat, which gave further offence to the Canadian elder. The question of lay delegation, and all the petitions and mem- orials relating thereto, was referred to a committee, which after full discussion adopted a report to the effect that the pro- posed change was inexpedient ; and the re- port was confirmed by the Conference. The further question of the formation of an in- dependent Methodist Church for Canada, with a resident bishop, was next taken up, and the two delegates from that country, 134 The Methodist Church and Missions though not favorable personally to the pro- posed change, advocated some concessions for the sake of peace. It was finally decided that there should be a separate Conference in Upper Canada but under the superinten- dency of the American bishops. First The first Conference of the Canadian conference P reacners met i n the village of Hallowell, Meets 1824. 25th August, 1824. Bishops George and Hedding presided, and William Case, who had entered the itinerant ranks nineteen years before, was chosen Secretary. Thirty preachers composed the entire Conference. Peace and harmony reigned during the ses- sion, but it was evident there existed a gen- eral desire that Methodism in Upper Can- ada should become an independent body not later than the General Conference of 1828. To prepare the way, a memorial to the sev- eral Annual Conferences was adopted, set- ting forth the reasons for the proposed change, steps Taken As the General Conference was to assem- Towards m-bfe i n May, 1828, the Canadian Conference dependence. r . of the preceding year chose its allotted num- ber of delegates. They were instructed to present the memorial drawn up in 1824, and to use all proper means to secure indepen- dence for the Canadian Conference. The arguments in favor of separation in 1824 were increasingly cogent in 1828. Every- where the Methodists were maligned for be- ing subject to the jurisdiction of the Ameri- can bishops, and their loyalty was con- stantly called in question, so that the posi- tion of the preachers was becoming alto- gether unbearable. Union Movements 135 The General Conference of 1828 convened severing of in the city of Pittsburg, the first time that ^Jj^_ body had assembled west of the Alleghanies. ai an Metn- The request of the preachers and people inoaism. Canada for a separation from the jurisdic- tion of the Church in the United States was one of the chief subjects of discussion, and occupied considerable time. It was first con- sidered in a committee, which reported, in the first instance, that the Conference had no constitutional right to set off the breth- ren in Upper Canada as an independent body. Their duty was to preserve the in- tegrity of the Church, not to break it up into fragments ; hence to grant the prayers of the memorial would set a precedent of a dangerous character, and would contravene the very purpose for which they were consti- tuted a delegated Conference. This view, which was generally accepted, threatened to block further proceedings, until John Emory (afterward bishop) suggested "that the preachers who went to Canada from tlie United States went in the first instance as missionaries, and that ever afterward, when- ever additional help was needed, Bishop As- bury and his successors asked for volunteers, not claiming the right to send them in the same authoritative manner in which they were sent to the different parts of the Un- ited States and the territories ; hence it followed that the compact between us and our brethren in Canada was altogether of a voluntary character — we had offered them our services, and they had accepted them — 136 The Methodist Church and Missions The Found- ing* of the Methodist Episcopal Church in Canada, 1828. and, therefore, as the time had arrived when they were no longer willing to receive or ac- cept of our labors and superintendence, they had a perfect right to request us to with- draw our services, and we the same right to withhold them."* This was regarded as both clear and convincing, and it was on this understanding that the consent of the Conference was obtained. The General Conference having relin- quished its jurisdiction over the Conference in Canada, it became necessary for the lat- ter body to adopt measures for its own gov- ernment and that of the societies under its care. Accordingly, when, in October of the same year, the Conference assembled in Switzer's chapel in the township of Ernes- town, under the presidency of Bishop Hed- ding, this subject engaged attention during the greater part of the session. The first step was to organize into a distinct and in- dependent church, taking the name of the Methodist Episcopal Church in Canada. This being done, Bishop Hedding announced to the Conference that he had now no fur- ther jurisdiction over them, and that it would be necessary, before proceeding fur- ther, to appoint a presiding officer. The Conference immediately requested Bishop Hedding to act in that capacity, which he consented to do, and accordingly presided over the deliberations till the close of the session. It was resolved to adopt the dis- Bang's History of the Methodist Episcopal Church," Vol. iii., p. 391. Union Movements 137 cipline hitherto in use, with such changes and additions as local circumstances might require. Provision was also made for a General Conference, to be composed of all travelling elders who had travelled the four years immediately preceding, and been re- ceived into full connection. As the Confer- ence had decided to adopt the Episcopal form of government, it became necessary to elect a bishop. Overtures had been made to the Rev. Nathan Bangs and the Rev. Wilbor Fisk, but they both declined the appoint- ment. It was determined, therefore, to elect a general superintendent, pro tempore, and the Rev. William Case was unanimously aev> Wjn chosen to that office. The Conference also case, First appointed a committee of three to corre- superin- spond with the British Wesley an Conference, tendent - with a view of establishing friendly rela- tions with that body. It will be remembered that, in 1820, the British American and British Conferences had agreed conference to divide their jurisdiction in the Canadas, condHio^sT the latter body confining its labors to the lower, and the former -co the upper province. But when, in 1828, the societies in Upper Canada became a separate and independent Church, the British Conference considered the former agreement as no longer binding, and that they were at liberty to send their missionaries into any part of the province where their services- might be desired by the people. In accordance with this view, the British Committee decided upon an imme- diate increase of their laborers in the Can- adas. 138 The Methodist Church and Missions Two Meth- odist Bodies in Canada. Shall They Unite? Working- Toward Union. The action of the British Missionary Com- mittee was regarded by many in Canada with grave apprehension. They foresaw; that collisions would inevitably occur be- tween the Canadian preachers and the Eng- lish missionaries, and the respective societies under their care, which would result in! heart-burnings and estrangements among brethren, while it would put a reproach into the mouths of enemies and rob the Church of her hereditary boast, "The Methodists are one all over the world." Under these circumstances it is not surprising that the question arose in many thoughtful and pious minds, "Would it not be for the interests of religion and of Methodism in these prov- inces if a union were effected between the two bodies ? We are one in faith and one in usage, while the differences between our re- spective forms of government are not of a character that need keep us still apart." This question soon became an engrossing topic in Methodist circles. It was in- formally discussed at official meetings, as well as among the people at large ; and al- though many were of the opinion that the action of the missionary authorities in Eng- land had been hasty and inconsiderate, it was better to sacrifice something than allow rival altars to be established. Although the Conference of 1828 had ap- pointed a committee to correspond with the British Conference, nothing was done till 1 83 1, when the action taken by the British Missionary Committee induced the Rev. Union Movements 139 Egerton Ryerson to address a letter to the principal secretary, the Rev. Richard Wat- son, giving a full statement of the case as it then stood, and also of the views of the Canadian preachers in reference to the mat- ter. In the following year the committee sent out the Rev. Robert Alder as their agent and representative, and with him communications to the Mission Board of the Canada Conference at York (Toronto). Mr. Alder was informed of the evils likely to arise from the establishment of two bodies of Methodists in the province, and the propriety of uniting the means and en- ergies of the two Connexions for the evan- gelization of the Indian tribes and the new settlers of the country was suggested. The board also invited Mr. Alder to attend the session of Conference to be held in about six weeks from that time. Some account of these preliminary steps union with having been published in the " Christian British Guardian," interest in the question was in- .^ S S SS , creased throughout the whole Connexion ; ea by con- consequently, when the Conference assem- f®*® nce ' bled at Hallowell on the 8th of August, all the preachers who had been received into full connexion (except. one or two detained by sickness) were in attendance. On the first day of the session the President of the Missionary Board laid before the Conference the correspondence which had taken place between the Board and the British Mission- ary Committee. It was read and referred to a committee of nine, chosen by ballot. After 140 The Methodist Church and Missions Eg-erton Ryerson Appointed to British Conference. The Dele- g-ates from the British Conference. a consideration which continued till the fourth day, the committee presented a report in the form of a preamble and resolutions, recommending a union on certain terms, with the British Conference. The Conference took up the report, and after a full discus- sion of all the points involved, the resolu- tions were adopted by a very large majority. The Annual Conference appointed the Rev. Egerton Ryerson as its representative, with instructions to proceed to England and con- fer with the British Conference on the sub- ject of the proposed union. The overtures of the Canadian Conference were received by the parent body with lively satisfaction, and warmly supported by leading members of the Conference. The proposals for union were carefully considered, and the views of the Conference embodied in a series of reso- lutions differing but slightly from those adopted in Canada, the Rev. George Mars- den and Joseph Stinson were appointed representatives, with authority to perfect the arrangement so happily inaugurated. The delegates reached Canada a few days before the assembling of the Conference, which met at York on the 2nd of October, 1833. After preliminary business, the address and resolu- tions of the British Conference were read, and the Rev. Mr. Marsden gave an account of what had taken place in England on the subject of union, and assured the Conference of the deep interest in the question felt by the English preachers. Mr. Ryerson also Union Movements 141 presented and read the report of his mission to England. The articles of union, as agreed to by the British Conference, were then taken up seriatim, and after a careful examination it was unanimously "resolved, that this Con- ference cordially concurs in the adoption of the resolutions agreed to by the British Con- ference, dated Manchester, 7th August, 1833, as the basis of union between the two Con- ferences." A session of the General Confer- ence was then called to consider certain changes in the discipline rendered necessary by the union measure. These having been ratified by the requisite constitutional ma- jorities, the Annual Conference resumed; whereupon the Secretary reported the action union of of the General Conference, and the union, so British and earnestly desired by the great body of M a e ^ odism> preachers and people was an accomplished 1833. fact. When the union was thus consummated The union the whole situation seemed to be changed for aave satis- the better. It would be incorrect to say that everybody was pleased ; but those who would have preferred to maintain their for- mer connection with the British Missionary Committee were willing, for the sake of peace, and in the interests of the work, to accept the new arrangement ; and those who were strongly attached to the Methodist Episcopal Church, under whose ministry they had been converted and in connection with which they had labored, resolved to forego their preferences for the sake of what seemed a greater good. At the Hallowell 142 The Methodist Church and Missions The Action of the Con- ference of 1834 re Iiocal Preachers. Conference in 1832, when a union with the English Conference was proposed, and at the York Conference in 1833, where it was ratified, there were some ministers who, on various grounds, were opposed to the scheme, but when it was carried by the re- quisite constitutional majorities they read- ily acquiesced, and gave their best aid to make the union a success. Among the mem- bership of the Church there seemed to be al- most entire unanimity, and with one excep- tion no memorial or protest against the union was heard from any quarter. At the Conference of 1834, a little after the union was consummated, some amendments to the regulations respecting local preachers were adopted. By these amendments local preachers' Conferences were discontinued, and also the practice of ordaining local preachers. These two changes caused some alarm and even resentment. A convention was called at Belleville late in the autumn of 1834, which is said to have' been attended by twelve or fifteen persons, when resolu- tions were adopted condemning the u local preachers' resolutions," and also disapprov- ing of the union with the British Conference. During the following spring or early summer a few persons ,met to reorganize on the old Episcopal plan, and to form a General Con- ference. This action was greatly to be de- plored, for it resulted in a "schism in the body" that was not healed for nearly fifty years. The conflict that followed developed all the bitterness of a family quarrel, which Union Movements 143 grew more intense as the years went by, and J^*JJJ£ was eagerly seized upon by politicians as a ° opal Cliurch means of discrediting and weakening the Again or- Methodist Church. Certain political papers g*^ teemed with bitter articles on the tyranny, despotism, political depravity and religious apostasy of Wesleyan Methodism. But, hap- pily, all this belongs to a bygone day. The breach which began in the division of 1834 was healed by the union of 1883, and there we leave the story of the unhappy strife. Peace and brotherhood are reigning now. "Let the dead past bury its dead." It would have been a happy thing for The English Methodism had the division just referred to Missionaries been the only one ; but another was to fol- Canadian low in the course of a few years which was in preachers, some respects more deplorable than the first. The union held within itself elements that were not easily fused into one. The English missionaries had been brought up under con- ditions very different from those in which the Canadian preachers had received their training. They were more conservative in their methods, more disposed to defer to "the powers that be," whether right or wrong, and perhaps were not altogether free from that spirit of lofty condescension with which Englishmen of that period — and some later periods — were wont to regard "mere colonials." The Canadian preachers, on the other hand, had grown up with the country from its very beginning. They were of the people and knew the people, had shared their struggles and sympathized with their aspira- 144 The Methodist Church and Missions The Clergry Reserves Dispute. Affairs in Canada Viewed from Dif- ferent Standpoints, tions, and in common with the people were imbued with an intense dislike of irrespon- sible or autocratic authority in Church or State. The events which led ultimately to a dis- solution of the union between the British and Canadian Conferences had their origin in the revival of the Clergy Reserves dis- pute. For some years after the union the British Conference and English missionaries co-operated with the Canadian Conference and the "Christian Guardian" in the de- mand for equal rights before the law for all creeds and classes, and the secularization of the Clergy Reserves \ but the insurrection of 1837, an d the bitter agitation which pre- ceded and grew out of it, resulted in a change of attitude. The Wesleyan Mission- ary Committee in I^ondon, looking on from a great distance, and receiving their impres- sions, to a large extent, from the communi- cations of bitter enemies of reform, could hardly be expected to understand the situa- tion or to comprehend the intense desire of the victims of oppression and misrule for deliverance from the burdens under which they were groaning. It might have been supposed that the English missionaries in Canada would have understood the true position of affairs ; but these men had been spectators of a battle rather than partici- pants in it ; their courage had not been tested or their muscles hardened on the field of conflict, and when the rebellion was sup- pressed they may have thought that the Union Movements 145 cause of reform was hopelessly lost, and that there was no use in contending against fate. Be that as it may, signs began to ap- pear which indicated that the bond of union between the two Connexions was weakening, and that at no distant day the old line of cleavage would reappear. When Kgerton Ryerson, at that time edi- Egrerton tor of the "Guardian," perceived that the *Z£*™' policy of William Lyon Mackenzie and his of « The followers meant sedition, he unhesitatingly Guardian," took his stand on the side of law and order *^ c ^ am- — of constitutional reforms by constitutional Liberty. means — and against the schemes of the revo- lutionists. By this change of attitude (for so it seemed to the extremists) he incurred the bitter hostility of the radical element, lost for a time the confidence and friendship of many of the more moderate reformers, and did not lessen by one jot the rancor and bitterness of the Government and their friends. When the heat of the rebellion had cooled a little, the "Guardian," of which Mr. Ryerson had again been elected editor, resumed the discussion of the Clergy Reserve question, as though the rebellion had only been a trifling incident which had temporar- ily delayed but could not prevent a final settlement. This, to the opponents of popu- lar rights, was utterly beyond endurance. The furnace of their indignation was heated seven times hotter than its wont, and the editor of the "Guardian" was threatened with personal violence, with persecution, with banishment. But, undeterred by 146 The Methodist Church and Missions The At- tempt to Settle the Dispute by the British Conference Through Dr. Alder. threats, as at other times he had been unde- terred by flattery, Egerton Ryerson stood firm, and redoubled his exertions to defeat the monopolists. At this crisis he was practically the one surviving champion of civil liberty and religious equal- ity in Upper Canada, and knowing that he was backed by all his Canadian brethren who had re-elected him to the editorial chair of the "Guardian" on this very issue, "he determined to defend to the last the citadel of Canadian liberty, by whomsoever or from whatsoever quarter assailed." Letters and verbal communications be- tween the Government and the London Com- mittee did not serve to lessen the tension, but rather increased it, and in 1839 the Rev. Robert Alder was sent to Canada, osten- sibly to ascertain the state of affairs and parties, and if possible adjust matters upon a satisfactory basis. Shortly after his ar- rival a strong pamphlet appeared over the signatures of Rev. J. Stinson and M. Richey, giving a statement, from their point of view, of the facts of the case. To this pamphlet the editor of the "Guardian" pre- pared a reply, and also to a letter from the Rev. Dr. Alder, which was published when the Conference assembled. Another element in the controversy was introduced by a let- ter brought by Dr. Alder from the British Secretaries to Sir George Arthur, eulogizing his Government and condemning the editor of the "Guardian." The letter was promptly published in the "Patriot," the organ of the Union Movements 147 Government, and was as promptly copied into the "Guardian" and replied to by the editor. This led to further letters from Dr. Alder in defence of the committee, and fur- ther replies from Mr. Ryerson. The Confer- ence assembled at Hamilton under the presi- dency of the Rev. Joseph Stinson. Dr. Alder was present and introduced resolutions sup- posed to express the views of the British Missionary Committee, which were discussed for the greater part of three days. After Mr. Ryerson had been heard in reply a vote ^ eso ? t t 1 io J IS was taken, and the resolutions were rejected conference by fifty-five to five. Subsequently Mr. Ryer- Rejected, son was re-elected editor of the "Guardian" by an almost unanimous vote. In a conversation with Dr. Alder, after the close of the Conference, the editor of the "Guardian" pointed out that he (Dr. Alder) had entirely mistaken the .state of Canadian feeling and the views of the Methodist Con- nexion ; but in order to avoid even the ap- pearance of discounting the British repre- Dr Alder , 8 sentative, an editorial would be published Report to in the"Guardian" to the effect that the dif- Britl * n ferences and misunderstandings which had Conferonoe arisen between the London Wesleyan Com- mittee and the Canadian Conference had been adjusted in an amicable spirit, and the unity of the Church maintained inviolate. Dr. Alder gladly accepted the suggestion ; but on his return to England, he used the editorial in his report as a proof that the Canadian Conference and the editor of the "Guardian" had acceded to all his demands, 148 The Methodist Church and Missions and that his , mission had been entirely suc- cessful, when in point of fact nothing had been conceded save the rescinding of three out of eleven resolutions adopted in 1837, which did not affect the main question. The When the Conference of 1839 adjourned, the charges members were full of hope that peace would MrrByerson. now re ig n between the Conference and the British Committee ; but their hopes were doomed to disappointment. Signs of divi- sion began to appear. Some were strong in the opinion that the question of the Clergy Reserves should no longer be dis- cussed in the "Guardian," while others were equally pronounced in affirming that it ought to be discussed until a righteous set- tlement was reached. This continued, more or less, until the Conference of 1840, when a communication from Kngland was read con- taining serious charges against the Rev. Kgerton Ryerson. The Rev. Matthew Richey prosecuted the charges on behalf of the British Committee and moved a resolution repudiating Mr. Ryerson' s course. Egrerton At the conclusion of Mr. Ryerson's address and William j n ^jg own defence considerable discussion Deputation followed, after which a vote was taken on to the Mr. Richey' s resolution, and it was nega- tived by a majority of fifty-one in a Confer- ence of sixty members. Strongly worded resolutions were adopted in reply to the communication from the Knglish Missionary Committee, but deprecating any interference with the Articles of Union, and a deputation consisting of Revs. Kgerton and William British Conference mm* & fy0M&\& MINISTERIAL MEMBERS OF THE GENERAL BOARD OF MISSIONS, 1902-1906- Union Movements 149 Ryerson were appointed to proceed to Eng- land and lay the matter before the Confer- ence. They were received with what seemed to be studied coldness on the part of the Conference officials. The Conference reaf- firmed the resolutions of the Committee of 1839, declaring that the charges against Mr. Ryerson had been fully proved. Other reso- lutions embodying most arbitrary demands were also adopted, one of which required that the "Guardian" should "admit and maintain all the acknowledged principles of the Wesleyan Connexion" with "special re- J^^ 6 " ^ ference to that principle of our body which the asserts it to be the duty of civil government " Guardian " to employ their influence and a portion of conference, their resources for the support of the Chris- tian religion." Such resolutions, couched in language so -reunion peremptory and dictatorial, could have but of British one fate. On hearing the report read, the * nd c Jf na " ~ , . b . l ' . dian Con- Lanadian representatives gave it as their ferences opinion "that the Canada Conference could dissolved, never be induced to listen to the views there- 1840 " in contained, and the maintenance of such views by the British Conference would be re- garded by the Canada Conference as a vir- tual, dissolution of the union." Upon hear- ing this, the Conference was reluctantly led to the conviction "that a continuance of the more intimate connexion established by the Articles of 1833 is quite impracticable." And thus the union, which began under such favorable auspices, and from which so much was hoped, was broken, and an era of "civil 150 The Methodist Church and Missions The Diffi- culties of the Cana- dian Con- ferences. war" introduced into the societies in Canada that wrought untold evil. On the return of the Canadian representa- tives a special session of the Conference was summoned to meet in Toronto on the 22nd of October, 1840. This was rendered neces- sary by the altered . circumstances caused by the dissolution of the union. Eleven preachers withdrew from the Conference and cast in their lot with the English mission- aries, and this made it necessary to rear- range the work so far as the stations were concerned. The prospects were far from en- couraging. There was a scarcity both of ministers and resources, and the defection of eleven itinerants, increased to fifteen at the Conference of June, 1841, was a serious blow. At this time there were nine Indian missions, six of which remained with the Conference, while three went with the Brit- ish Missionary district. The Canada Con- ference had no missionary fund of its own, and had to face the support of six Indian and eight domestic missions without a penny in the treasury. But the issue was met with undaunted courage. Shortly after the Con- ference adjourned a few ministers and lay- men met to consider what could be done. It was finally concluded to begin a subscription among themselves, and then to send forth the Revs. John Ryerson and Peter Jones to hold missionary meetings throughout the Connexion. About four months were em- ployed in this work, and at the end of the year it was found that upwards of one-third Union Movements 151 more had been contributed for missionary purposes than had ever been contributed in the province in any previous year. But the embarrassment of insufficient re- Tne Be- sources was as nothing compared with the sources of pain caused by depleted ranks, divided &Q^2£jS2(JJ cieties, and the conflict of altar against committee, altar. The British Missionary Committee had both men and money, and proceeded to strengthen its forces in Upper Canada. Every year the number was increased, and in Kingston, Belleville, Peterboro', Toronto, Barrie, Hamilton, Brantford, London, God- erich, Guelph and other places the societies were divided. Add to this the fact that in its struggle for religious equality and the just settlement of the Clergy Reserves ques- tion the Canada Conference must now reckon the British Committee and missionaries among its foes, and it will be seen that the Church was passing through the darkest per- iod of its history. While the great Clergy Reserves contro- union versy was going on, the possibility of a re- A srain union of Methodist forces was privately dis- 1843i ' cussed between leading men in both England and Canada. In the autumn of 1843 the Rev. Joseph Stinson, then in England, wrote to Mr. Ryerson stating that there was a strong desire on the part of many influen- tial ministers that the work in Canada might be consolidated. In December of the same year he wrote again in still stronger terms : "I,et us still labor and pray for the great object of union. Every day, and every 152 The Methodist Church and Missions aspect which the Church and the world pre- sents, deepens the conviction in my mind of its necessity, and I hope we shall live to see a united and prosperous Church in Canada, against which the gates of hell cannot pre- vail." When Mr. Ryerson visited England in 1844, after his appointment as chief Sup- erintendent of Education, he wrote to the Rev. Joseph Stinson and the Rev. G. Mars- den on the union question, and from both of them received encouraging and sympathetic replies. At the Kingston Conference of 1846 the Revs. John division in Canadian Methodism was the ayerson subject of anxious and prayerful delibera- Green Sent tion, and it was decided "to send a deputa- to England tion from this Conference to the British Con- ference at its next annual session, with pro- posals to settle the differences between us on the plan of North American Conferences." In accordance with this resolution, the Rev. John Ryerson and Anson Green were chosen delegates. When the delegation from Canada reached England they put themselves in com- munication with the authorities of the Con- ference, but at first their reception was any- thing but encouraging. The only alleviation was found in the cordial and affectionate at- tention of the Revs. Joseph Stinson and Wil- liam Ivord, both of whom had been in Can- ada and knew much about the circumstances and temper of the Canadian Conference. The reception of the Canadian delegates and ad- dress was moved by Dr. Bunting and re Reunion. Union Movements 153 seconded by Dr. Alder, but the great influ- ence of these men did not prevent a some- what warm debate, in which some contended that the union had been only a source of trouble and injury to their work, and as it had been dissolved they had better keep aloof from all further intercourse with the Canada Conference. However, the resolu- tion received warm support not only from the mover and seconder, but also from Drs. Beaumont and Dixon, and Messrs. I^ord and Stinson, and was passed by a vast majority. The whole matter was referred to a com- mittee which met in Iyondon, and then light began to break. "There was," says the Rev. John Ryerson, in a letter under date of 16th September, "a most full, frank and undis- guised explanation of many missionary and domestic matters. . . . After this full un- burdening of ourselves, the one to the other, a totally different feeling seemed to come over Drs. Bunting, Alder, and the whole committee, which consisted of about thirty leading members of the British Conference. . . . More kindness, more nobleness of senti- ments and feeling, I never witnessed than was manifested toward us after we had suc- ceeded in removing suspicion and allaying fears." The basis of the new agreement can- not be better summarized than by an extract from the same letter from which I have just quoted : "The plan of settlement to which I have agreed is a union with the British Confer- ence on a basis similar to that by which the 154 The Methodist Church and Missions The Basis British and Irish Conferences are united, of the /j^ B r iti s h Conference appoints our presi- union with dent and the Superintendent of Missions, as the British in the former union ; all our missions be- conference. come missions of the Wesleyan Missionary Society ; our Mission Society is auxiliary to their Society. The ,£700 grant to be placed under the Missionary Committee to be appropriated for missionary purposes in Canada. On the other hand, all the regular British missionary circuits in Canada are to be placed under the Canada Conference, the same as any other circuits ; and there are to be no missionary districts, but the missionaries are to be members of the dif- ferent districts in the bounds of which their missions are situated. The missionaries are to be stationed by our Stationing Commit- tee the same as -other ministers. The British Conference is to appropriate ,£600 sterling annually to our Contingent Fund, and the Missionary Committee is to place £400 at the disposal of our Conference for contingent purposes." wesieyan Dr. Alder was sent out as President of the Methodism Conference of 1847, which assembled at To- Again r onto on the 8th day of June, with the Rev. United, 1847. ^^ , ^., ■»» * 11 ., 1 Matthew Richey, M.A., as co-delegate, and the Rev. Enoch Wood, Superintendent of Missions. The new basis of union was dis- cussed in all its bearings, and adopted by an almost unanimous vote. The breach was healed ; the strife and discord of seven long years was ended, and Methodist unity was restored. With grateful hearts and tear- Union Movements 155 dimmed eyes the brethren "thanked God and took courage." Misunderstandings had been removed ; estrangements were a thing of the past. And as the war-worn itinerants separated to return to their distant fields of toil, words referring to another union would have aptly expressed the feelings of their hearts : "Let us then, uniting, bury All our idle feuds in dust, And to future conflicts carry Mutual faith and common trust ; Always he who most forgiveth To his brother is most just." From the day on which that second union was consummated — a union founded on mu- tual confidence and esteem — Canadian Metho- dism entered upon a career of growth and development that has continued with un- abated force to this day. » VII. HOW METHODISM CONTENDED FOR CIVIL AND RELIGIOUS LIBERTY. civil con- To understand the nature of this energetic ditions in an( j p ro tracted struggle, as well as the rela- 1837. tion of Methodism thereto, it is necessary to recall the civil conditions of the period and the character of the Government that had been established in both Upper and Lower Canada. As yet the principles of representative and especially of responsible government were imperfectly understood, and in official circles were not recognized at all. Even the tremendous object-lesson of the American Revolution had failed to teach English statesmen that a period had been reached when "government from Downing Street" had become impracticable among Anglo-Saxon colonists, however well it might answer among "lesser breeds with- out the law"; and it was only when a sec- ond revolution had almost succeeded on Canadian soil that they awoke to the full significance of the situation, and recognized the principle of responsible self-government as the indispensable basis of an intelligent and enduring loyalty to the Crown. 156 Civil and Religious Liberty 157 In 1 79 1 the Province of Quebec was divided The Consti- into two, named respectively Upper and tutlonal Ivower Canada. This was accomplished un- 1791> der Mr. Pitt's administration, and is known as the Constitutional Act of 1 79 1. This Act provided not only for the government of the provinces it had created, but also for the maintenance and support of a Protest- ant clergy. To accomplish this end, one- seventh of all the public lands in Upper Canada open for settlement, and one- seventh of all that should be opened in fu- ture in Iyower Canada for a similar pur- pose, were set apart, and became known as the "Clergy Reserves," and authority was given for the erection of "parsonages or rec- tories, according to the establishment of the Church of England," to be endowed out of the lands so reserved. At the conquest of Tha Rights Canada the right of the French Roman Cath- Granted olic inhabitants to the enjoyment of their Frencn language and religion was guaranteed by catholics the Treaty of Paris (1763), and in 1774 an by Treaty Act of the British Parliament secured to the of Paris » clergy of that Church the right to their ac- customed tithes and dues. The same Act made provision for the encouragement of the Protestant religion and the support of a Protestant clergy by other tithes and dues, and these continued to be collected for nearly forty years ; but in 1821 a declara- tory Act was passed by the legislature of Upper Canada, and sanctioned by the Tithes Crown, providing that hereafter "no tithes tnvpvev shall be claimed, demanded or received by Canada. 158 The Methodist Church and Missions any ecclesiastical parson, rector or vicar of the Protestant Church within this prov- ince." John i n the struggle for religious equality the ArchMsn'op legislation of 1774 was not a very import- of York. ant factor, and the real battle was waged around the Clergy Reserves and the legisla- tion of 1 79 1. The tithe system, so far as Protestantism was concerned, found few de- fenders, and was bound, sooner or later, to go to the wall ; but the Clergy Reserves rested upon a somewhat different footing, and not a few champions were found to de- fend the wisdom and righteousness of the arrangement. Foremost among these was the Rev. John Strachan, D.D., Archdeacon of York, and afterwards the first Anglican Bishop of Toronto. Like many another man who had made his mark in the world, the Archdeacon was the son of humble Scottish parents, staunch adherents of the Kirk of Scotland. After reaching manhood he un- ited with the Church of Kngland, and when he entered its ministry became, in rapid succession, Rector and Archdeacon of York, chaplain to the Legislative Assembly, a member of the Legislative Council, and in 1839 was raised to the episcopal dignity as the first bishop of Toronto. Small in sta- ture, by no means impressive in appearance, but resolute, energetic, untiring, an astute politician by nature, an ecclesiastic from choice, and a bigoted Churchman withal, he was for many years a power in the religious and political life of the country. Civil and Religious Liberty 159 About this time there appeared upon the Egerton stage another man who was destined to play JJJJjjJJ*** a very important part in the religious, edu- Higtory> cational and political development of Upper Canada ; a man who for years fought, some- times almost single-handed, the battle of civil and religious liberty, and proved him- self the only competent and successful an- tagonist of the astute and able Anglican bishop in the latter' s lifelong attempt to make the Church of England the dominat- ing power in the religious, social, and even political life of the province. Egerton Ryer- son was the son of a XJ. E. loyalist, who held a commission in the Prince of Wales' Regiment of New Jersey, of which place he was a native. At the close of the revolu- tionary war he emigrated to New Bruns- wick, where he married, and toward the end of the century removed with his family to Upper Canada, and settled on a farm in the Iyong Point country, on the northern shore of Iyake Erie. Egerton \ was the youngest of four brothers, the three older being named respectively George, William and John. All four became deeply religious, all four joined the Methodist Church, and all four became Methodist preachers, much against the will of their father, who was a staunch, not to say bigoted, Churchman. So strong was his opposition that he gave Egerton the choice to leave the Methodists or to leave his father's house. It was a most painful alternative, but the young convert did not hesitate. The next day he left home and 160 The Methodist Church and Missions became an usher in a district grammar school. Byerson's While serving in this capacity at eighteen unconscious y ears f a g e? h e re ad with avidity such to* V, m* ° n hooks as were available, taking great de- work. light in Locke "On the Human Understand- ing," Paley's "Moral and Political Philos- ophy" and Blackstone's Commentaries* especially the sections of the latter on the Prerogatives of the Crown, the Rights of the Subject, and the Province of Parliament. All this was an unconscious preparation for providential tasks that awaited him in fu- ture years, and stood him in good stead when fighting the battle of civil and relig- ious equality. The "Chris- * n 1824, at the request of the presiding tian Guard- elder, Mr. Ryerson consented to supply a circuit left vacant by the illness of one of the preachers. The following year he was Ryerson, received on trial for the ministry, ordained a deacon in 1827, and an elder in 1829. The same year it was decided to begin the pub- lication of a weekly newspaper — a most cour- ageous venture in those early days'. Mr. Ryerson was chosen as the future editor, and was instructed to proceed to New York to procure the necessary plant. There were very few newspapers in the country at the time, and the "Christian Guardian" — so the new paper was named — came at once to the front as a powerful organ of public opinion. Its objects were "defence of Methodist in- stitutions and character, civil rights, tem- perance principles, educational progress and ian " First Published Editor. CHRISTIAN G*TARDTAN. \ %Z*X X A COPY OF THE FIRST PAGE OF THE FIRST NUMBER OF THE "CHRISTIAN GUARDIAN.'' Civil and Religious Liberty 161 missionary operations." And it was con- ducted with such vigor that it soon became recognized as the champion of equal rights and privileges for all creeds and classes, and a fearless opponent of a dominant church establishment in Upper Canada. In 1825 Kgerton Ryerson was stationed at Toronto York, and it was during this year that he J^™ 1 *' was unwillingly drawn into the great con- Bye rson troversy. At that time the York circuit in charge, comprised the town of York (now Toronto) and ten townships to the east, west and north, and over these the itinerants trav- elled, preaching from twenty-five to thirty sermons, every four weeks, besides meeting numerous classes and visiting from house to house. Such conditions were by no means favorable to those habits of wide reading, close thinking and careful writing which would seem to be indispensable in a controversy involving in the long-run great constitutional principles, and covering much historical ground both ecclesiastical and civil ; but now that we look back upon the period, over the lapse of three-quarters of a century, the conviction deepens that in the Methodist stripling we behold the divinely anointed David whose providential call it was to smite the Goliath of civil oppres- sion and religious intolerance who had de- fied the armies of the living God. The immediate cause of his first con- Archdeacon troversy may now be stated. In April, 1826, strachan a pamphlet appeared entitled, ^Sermon i£££a*%? Preached and Published by the Venerable Preachers. 1 62 The Methodist Church and Missions Byerson's Reply to Strachan's Sermon. Archdeacon of York, on the Death of the I^ate Bishop of Quebec." This publication contained a sketch of the rise and progress of the Church of England in the Canadas, and an appeal on behalf of that Church to the British Government and Parliament. Had the Archdeacon stopped at that point it is doubtful if the sermon would have at- tracted much attention, but he proceeded to attack the character and standing of other religious communions, especially the Metho- dists, "whose ministers were represented as American in their origin and feelings, ignor- ant, forsaking their proper employments to preach what they did not understand, and which, from their pride, they disdained to learn ; and who were spreading disaffection to the civil and religious institutions of Great Britain."* The utterly undeserved character of the aspersions thus cast upon the Methodist Church aroused feelings of strong indigna- tion. There was consternation in the little Methodist camp in York, which at that time numbered only about fifty persons, though the entire mem- bership for the province was seven thou- sand five hundred. It was felt that something must be done, and by tacit consent they turned to the "Boy Preacher," as Ryerson was then called on account of his youthful appearance, as the one who should undertake the task. He strongly ob- jected, on the grounds of his youth and in- Ryerson's " Story of My Life," p. 48. Civil and Religious Liberty 163 competency, but finally suggested that on their next country tour the superintendent of the circuit (Rev. James Richardson) and himself should each write on the subject, and on their return something might be compiled from the two documents that would meet the case. On the return of the preachers they met the leading members of the society, when it was found that young Ryerson had written something, but his superintendent had not. Those present insisted that the paper should be read, and when this was done they insisted, with equal earnestness, that it be printed. Finding remonstrance in vain, the author offered to rewrite the article more carefully, and then return it to the brethren to do what they pleased with it. This was agreed to, and when the manu- script was finished it was taken to the printer and promptly issued. It was en- titled a "Review of the Sermon Published by Archdeacon Strachan," and appeared in the "Colonial Advocate" over the signature of "A Methodist Preacher." The immediate effect of the "Review" was The Effect remarkable, for it was not only a defence of of the the Methodists against unjust aspersions, " Review -" but a vindication of the civil rights of all religious persuasions, and a protest on legal and constitutional grounds against the erec- tion in Canada of a dominant. Church. The Archdeacon's sermon was the third formal attack by Church of England clergy upon the Methodist Church and its ministers, but thus far no line had been written or word 164 The Methodist Church and Missions "What was Gained Through Ryerson's Efforts. spoken in public in their defence. When the "Review" appeared great was the excite- ment. It was read as eagerly as a bulletin from the field of battle would be read to- day. The Methodists were jubilant. They felt that at last a champion had appeared capable not only of defending their Church from unjust assaults, but of advocating with convincing force the great constitu- tional principles of civil and religious equal- ity so imperfectly understood at the time. The interest was all the greater because, outside of a very narrow circle, no one knew who the new champion might be. In the opposing camp there was positive consternation. Feelings of astonishment, of dismay, of anger, followed each other in rapid succession ; astonishment that any- one could be found to defend the despised sect of Methodists, dismay because their own stronghold was so fearlessly assailed, and anger that anyone should have the tem- erity to attack existing civil conditions or to question the right of the Church of Eng- land to lord it over God's heritage. It would be idle to pretend that Mr. Ryerson was not affected by the storm he had raised ; it af- fected him very keenly. There were days when he could not eat and nights when he could not sleep. But he felt that the battle was not of his seeking — the attack had come from the other side — and that either he must continue the conflict or acknowledge defeat. As a characteristic preparation he devoted a day to fasting and prayer, and then hav- Civil and Religious Liberty 165 ing drawn the sword in what he felt to be a righteous cause, he flung away the scabbard and went at his adversaries in dead earnest. To follow the details is not necessary. Suf- fice it to say that in less than four years from the commencement of the controversy laws were passed authorizing the various re- ligious bodies to hold land for churches, parsonages and burial grounds, and empow- ering their ministers to solemnize mar- riages. At this time there were members of the legislature not a few who were in favor of reform, and without their aid the desired enactments could not have been se- cured ; but beyond question Mr. Ryerson's advocacy did more than all other agencies combined to arouse public opinion and bring pressure to bear upon the law-makers of the day. In the troublous times of which I now how Be- speak the only possible way of obtaining dress of redress of grievances was to appeal to the W e r ^ ances British Government ; but it was by no sought, means certain that such an appeal would be successful. The dominant faction in the legislative Council was resolutely opposed to everything in the shape of reform in Church or State, and as official etiquette re- quired that memorials or petitions to the Crown should pass through the medium of the King's representative, there was abun- dant opportunity for the opponents of re- form to acquaint themselves with the con- tents of any document intended for trans- mission to England, and to take steps to 1 66 The Methodist Church and Missions The Bights Claimed toy the Church of England. Ryerson's Tearless Review of Archbishop Strachan's Sermon. counteract its influence. In 1830 attention was called, through the "Christian Guard- ian," of which Egerton Ryerson was then the editor, to a case of this kind. Referring to the Religious Societies Relief Bill of that period, the editor remarked that "His Ma- jesty'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 communication from our en- emies in Canada) who had slandered, abused and tomahawked it at the foot of the throne." The attitude and claims of the Church of "England at this period involved two vital issues. The first was the inherent right of the Church of England to be an established church in every part of the British Empire, and therefore in Upper Canada ; and this carried with it the right of that Church to the exclusive control of the Clergy Reserves. The second issue was the undoubted fact that the admission of this inherent right would extinguish the claim of each of the Nonconformist bodies to the status of a Church. It will be seen, therefore, that these bodies were fighting for their very existence, and that in the struggle no quarter could be asked or granted. It was literally a battle to the death. In the sermon by Archdeacon Strachan, already referred to, aid was sought from the Imperial Parliament on this ground, among others, that unless the Church of England was greatly strengthened there was danger ^v;^fc- fev.A.C.CQU RTtC£,aD. 1894- Rev. G. F. Playter, 1844-1846 (photo could not be obtained). THE PAST EDITORS OF THE "CHRISTIAN GUARDIAN.' Civil and Religious Liberty 167 that republican principles would be instilled into the minds of the people by the religious teachers of other denominations, who, he affirmed, "come almost universally from the United States of America." Combating this statement, the reviewer boldly affirms, "The assertion is not true. They are not republi- cans, neither are they infected with republi- can principles, nor have they come almost exclusively from the republican States of America. Seven-eighths of the teachers among dissenters are British-born subjects. And out of the whole body of Methodist itinerant preachers, who seem to.be the principal butt of the Doctor's hatred, there are only eight who have not been born and educated in the British dominions. And of those eight, all except two have been natur- alized British subjects according to the sta- tute of the province." Continuing his de- fence of his brethren the reviewer inquires, "Have the dissenters in this country ever shown a disposition in any way hostile to the true interests of the colony? Have they not been quiet in time of peace and bold in time of war ? Answer, ye parents who mourn the loss of patriotic sons who yielded "up the ghost on the field of battle. Speak, ye fatherless children, the dying groans of whose dissenting fathers proclaimed that they would die in defence of the British Con- stitution, and yet be unconnected with a re- ligious establishment. Bear witness, ye dis- consolate widows, whose dissenting hus- bands' loyalty has doomed you to perpetual 68 The Methodist Church and Missions Methodism on the De- fensive Until Forced Into Ag-gres sive Action. How Strachan Represented the Claims for a "State Church." melancholy. I/ift up your voices, ye unfor- tunate invalids, whose lacerated limbs speak more than volumes that they are slanderers and liars who say that the religious any more than the political dissenters in Canada are not true to the 'political institutions of England.' " It should be distinctly understood that in this bitter controversy, which disturbed the whole country for years, the Methodists were not the aggressors. Though repeatedly as- sailed and maligned, in public and in pri- vate, they kept silent until forbearance] ceased to be a virtue. When forced at last into controversy, they stood on the de- fensive, and it was only when driven by con- tinued injustice into aggressive action that they "carried the war into Africa," and as- sailed those who had assailed them, and that to such good purpose that in a few years the original aggressors were driven from every stronghold, and the claim of all denominations to a status of religious equal- ity was universally recognized. The first public defence of the Methodists, and inci- dentally of other denominations, appeared in the review of Archdeacon Strachan's ser- mon already referred to, and even then the Church question was but lightly touched. As the archdeacon's extraordinary sermon on the death of Bishop Mountain precipi- tated the first battle of the war for civil and religious liberty, so his still more extraor- dinary chart and accompanying letter pre- cipitated the second. The object of the Civil and Religious Liberty 169 chart and letter, and of Dr. Strachan's visit to England in 1827, was to procure addi- tional grants for the support of the Church of England in Canada, and a charter and an endowment for a university. In the letter, which was intended for the information of Iyord Goderich, Principal Secretary of State for the Colonies, it is affirmed that "the teachers of the different denominations, with the exception of two ministers of the Church of Scotland, four Congregational ministers, and a respectable English missionary who presided over a Wesleyan i Methodist meeting in Kingston, are for the most part from the United States, where they gather their knowledge and form their sentiments. In- deed, the Methodist teachers are subject to the orders of the United States of America, and it is manifest that the Colonial Govern- ment neither has nor can have any other con- trol over them, or prevent them from grad- ually rendering a large portion of the popu- lation, by their influence and instructions, hostile to our institutions, civil and relig- ious, than by increasing the number of the established clergy. ... Two or three hun- dred clergymen living in Upper Canada, in the midst of their congregations, and receiv- ing the greater portion of their income from funds deposited in this country (England), must attach still more intimately the popu- lation of the colony to the parent state. Their influence would gradually spread; they would infuse into the inhabitants a tone of feeling entirely English, and acquiring by 170 The Methodist Church and Missions Public Protest Ag-ainst Ecclesiasti- cal Domina- tion. The Action of the House of Assembly. degrees the direction of education, which the clergy of England have always possessed, the very first feelings, sentiments and (Opin- ions of the youth must become British." There could be no mistaking the objects which lay behind so remarkable a document. They were three incumber. (1) The complete recognition of the Church of England in Up- per Canada as the State Church and its en- dowment out of Imperial revenues and the Clergy Reserves. (2) The extirpation of various sects, especially the Methodists. (3) The absolute control of education through- out the province. A more complete scheme of ecclesiastical domination it would be dif- ficult to imagine, and had it succeeded neither civil nor religious freedom would have been possible for generations. It is not surprising, therefore, that when the chart and letter found their way into the provincial newspapers, public feeling rose to fever heat. The slanderous attack upon the Methodist ministers, and the appeal to the Home Government to aid in exterminating heresy (for that is what it amounted to), ex- cited widespread indignation and sympathy. Petitions were circulated in various parts of the province, and signed by nearly snooper- sons, asking for a full investigation. In March, 1828, these petitions were laid before the House of Assembly, and referred to a committee of five, who conducted a search- ing investigation, examining no less than fifty-two witnesses from various parts of the province and from various walks in life Civil and Religious Liberty 171 —clergymen, doctors, thirty members of Parliament, several members of the Leg- islative Council (including Archdeacon Strachan), the Speaker of the House, two Indians, and others. In accordance with the inquiry the com- how the mittee formulated a series of fourteen ques- J*™"**" tions, out of which grew a few others, cov- conducted, ering the main points raised by the Archdea- con's chart and letter. These questions were printed, and the witnesses were asked to hand in written answers. Most of the an- swers displayed remarkable unanimity of opinion. While occasionally differing upon minor points, or on what were purely mat- ters of opinion, the witnesses, with few ex- ceptions, were entirely in accord in their answers to the main questions. They were conclusive that, in the judgment of the wit- nesses, the ministers of denominations un- connected with the Church of England were not, for the most part, from the United States, and did not gather their knowledge or form their sentiments from that source ; that the influence and instruction of the Methodist preachers had no tendency to ren- der the people hostile to British institutions; that an increase in the number of mission- aries of the Church of England would not render our people more attached to our civil and religious institutions ; that the tendency of the population in the province at this time was not toward the Church of Eng- land, nor was it spreading to the extent that had been claimed ; that the people of the 172 The Methodist Church and Missions province were not in favor of having one or more churches or denominations established by law with exclusive rights, privileges or endowments ; that they did not wish the pro- ceeds of the Clergy Reserves to be given to clergymen of the Church of England, but that they be devoted to general education and internal improvements. comparative Replying to a question concerning the rela- strenfftiTof tive strength of other denominations com- tne Denom- pared with the Church of England, the wit- inations. nesses concur in giving the Methodists fore- most place. The Speaker of the House thought "they might, in regard to numbers, be arranged thus : 1st, Methodists ; 2nd, Presbyterians (including Scotch Kirk, Se- ceders, Independents, Congregationalists, etc.); 3rd, Catholics ; 4th, Baptists ; 5th, Church of England." Questioned about the ecclesiastical chart, the witnesses were agreed that it was not a fair representation of the standing and character of the various denominations in Upper Canada. me House The select committee having concluded its Report" of" labors ' the chairman, Marshall S. Bidwell, committee informed the House that a report had been and Ad- adopted, and an address to his Majesty th^ 88 * founded thereon. On the following day the House went into committee of the whole, and, on the question of receiving the report, divided with the following result — yeas 22, nays 8. This was virtually a test vote, and indicated how the whole subject would be dealt with. The report was received and adopted ; the address to the King was read Civil and Religious Liberty 173 a second time, adopted, and ordered to be read a third time on the following Thurs- day. On that day the address was passed by a vote of 21 to 9, and signed by the speaker. The report and address were both remarkable documents. Calm, dignified! and explicit, they stated the results of the committee's deliberations with clearness and precision, and made request in a spirit be- fitting a grave, deliberative body. Referring to the question of a State why Canada Church, the committee pointed out that be- should Not sides the Methodists there were other de- church nominations more numerous than the Church of England, and that the latter constituted but a small part of the population of the whole province ; "hence it would be unjust and impolitic to exalt 1 ' that "Church, by exclusive and peculiar rights, above , all others of his Majesty's subjects who are equally loyal, conscientious and deserving." It was further pointed out that there existed in the minds of the people generally "a strong and settled aversion to anything like an Established Church, and that an attempt to incorporate the Church of England, or any other church, in such a capacity would excite alarm throughout the country, and the actual execution of such a measure would produce the most general and lasting discon- tent." There was no necessity for such an establishment, either for the ends of loy- alty or religion. Moreover, were such a church established, men 1 who were conscien- tiously opposed to its doctrines or form of 174 The Methodist Church and Missions The Control of Clergy Reserve Funds. The Mem- bership of Church of England Small. worship would be compelled, in the very na- ture of the case, "to oppose one of the civil institutions of the country, a part of the Government itself," which would render them objects of jealousy and suspicion, un- til "their very conscientiousness comes by degrees to be regarded and treated as a crime." The report of the committee then deals with the question of the Clergy Reserves. A statute had recently been passed by the Im- perial Parliament authorizing the sale of a part of the Reserves, but it was not yet known how the proceeds would be applied. The Upper Canada House of Assembly had already expressed its opinion against devot- ing the proceeds to the purposes originally intended, and in favor of devoting them to purposes of education. The committee now advanced the further opinion that the fund should be placed at the disposal of the Pro- vincial legislature for the purpose last men- tioned. The report having been adopted by the House by a majority of more than two to one, an address to the King, based upon the report, was submitted, and adopted by a similar majority. After referring to Dr. Strachan's ecclesiastical chart and letter, the address proceeds : "We beg leave to inform your Majesty that of your Majesty's subjects in this prov- ince only a small proportion are members of the Church of England ; that there is not any peculiar tendency to that Church among Civil and Religious Liberty 175 the people, and that nothing could cause more alarm and grief in their minds than the apprehension that there was a design on the part of your Majesty's Government to establish, as a part of the State, one or more Church or denomination of Christians in this province, with rights and endow- ments not granted to your Majesty's sub- jects in general of other denominations, who are equally conscientious and deserving, and equally loyal and attached to your Majesty's person and Government. In following hon- estly the dictates of their conscience, as re- gards the great and important subject of religion, the latter have never been conscious that they have violated any law or any obligation of a good subject, or done any- thing to forfeit your Majesty's favor and protection, or to exclude themselves from a participation in the rights and privileges enjoyed by your Majesty's other subjects. "We humbly beg leave to assure your Ma- m Defence jesty that the insinuations against the of Methodist Methodist preachers in this province do much injustice to a body of pious and de- serving men, who justly enjoy the confidence and are the spiritual instructors of a large portion of your Majesty's subjects in this province. We are convinced that the ten- dency of their influence and instruction is not hostile to our institutions, but, on the contrary, is eminently favorable to religion and morality ; that their labors are calcu- lated to make the people better men and bet- ter subjects, and have already produced in the province the happiest results." 176 The Methodist Church and Missions King's Col- lege, Under Government Control, Called Toronto University, 1850. The Strug- gle Wider Than Sec- tarianism. The remainder of the address refers to the Clergy Reserves, and the application of the proceeds arising from their sale. In Upper Canada the effect of the report , and address were marked and decisive. The controversy was by no means settled, it was only fully opened ; but the whole question was brought within the sphere of practical politics, and the people had taken a step through their Legislature from which they would never recede. In successive parlia- ments, resolutions, addresses and Acts against the sectarian character of King's College charter were passed ; but the will of the Popular Assembly was thwarted by the Legislative Council, and fifteen years elapsed before King's College was trans- formed into a provincial institution under the title of Toronto University. The controversy respecting the Clergy Re- serves was much more protracted, and nearly a quarter of a century elapsed before the last vestiges of State-Churchism disappeared from the statute book. In 1835 public feel- ing was intensified by one of the last official acts of Sir John Colborne, who, before leav- ing Canada, erected "fifty-seven" rectories of the Church of England, and endowed them with glebe lands out of the Clergy Reserves. It should be clearly understood, however, that this was not a controversy between Methodists on the one hand and the Church of England on the other. It was a struggle in which the whole population was engaged, and the prominence which Methodism ob- REV. EGERTON RYERSON, LL.D., First Editor of the Christian Guardian. REV. GEO. J. BOND, Present Editor of the Christian Guardian. JOHV. WILLIAM. EGERTON. THE RYERSON BROTHERS. Civil and Religious Liberty 177 tained was due to the fact that from the ranks of its ministry came by far the ablest champion of the rights of the people and the equality of the churches. At the same time, it was well known that the Methodists, min- isters and people, were almost a unit in their opposition to an endowed State Church, and this identified them, in popular estimation, with the Reform party that was battling for responsible government, and in- cidentally against State-Churchism and the Clergy Reserves as obstacles which lay in its way. When Egerton Ryerson visited England in 1833 as representative of the Canadian Con- ference, he was the bearer of a petition to the King, signed by upwards of twenty thousand persons, against the Clergy Reserve monopoly and the establishment of a dominant church in Upper Canada. England was again visited by Ryer- Popular son in 1836-37, seeking aid and a Royal ^SjSi ** Charter for Victoria University. On this Regarding occasion he was astounded by a preva- Canadian lent impression among public men that the J2?!5 r ' people of Canada were going to set up a re- publican government and separate from Eng- land. He indignantly denied the statement, but further inquiry revealed the fact that for some time correspondence had been pro- ceeding between William Lyon Mackenzie and Joseph Papineau of Canada, and Messrs. Hume and Roebuck, of the British Parliament, with this very end in view. Mr. Ryerson at once addressed six letters to Hume and Roebuck, through the 12 178 The Methodist Church and Missions "Times" newspaper, over the signature of "A Canadian," showing that they were the originators and advisers of the change from reform to revolution in Canada, and for throwing off what Mr. Hume called "the baneful domination of the Mother Country, ' ' and for establishing a republic in Canada. Mr.Ryerson After his return to Canada in 1833, Mr. M^ckfnzie R y erson published in the "Christian Guard- section of ian," of which he had again been elected edi- tne Beform tor, a series of articles giving his impres- Farty. sions in regard to public men, relig- ious bodies and the general state of the na- tion. These "impressions" gave huge of- fence to the Mackenzie-Papineau section of the Reform party. The former clearly per- ceived what would be the probable effect on the public mind of such outspoken criti- cisms, and he proceeded to attack the writer with that unscrupulous and bitter invective in the use of which he was a past-master. Other papers of the extreme radical type took up the cry, until the whole vocabulary of abuse seemed to be exhausted in denounc- ing a man who sought to give a faithful pic- ture of men and parties as he saw them in England. The sting of the "impressions" was in this, that if the author was right, then the revolutionary wing of the Reform party in Upper Canada was wrong, and would have to retrace its steps, or else incur a tremendous responsibility. For a time these attacks had their effect. Feelings of deep resentment were excited in many quar- Civil and Religious Liberty 179 ters, and some who had been Mr. Ryerson' s warmest friends turned against him. As time went on it became apparent there Ryerson's would be a division in the Reform party, ^ rot i ^ st . and this increased the rage of the revolu- devolution. tionary element. The controversy developed their plans perhaps more rapidly than they intended, and Mackenzie began to utter sen- timents which could only be interpreted as encouraging armed resistance to the Govern- ment. The object, doubtless, was so to com- mit the Reform party to his revolutionary policy that they would find it impossible to recede. The only thing to be regretted is that the more moderate leaders did not at once repudiate Mackenzie's treasonable senti- ments and cut loose from his dangerous de- signs. Perhaps they thought his violent ut- terances were but the outcome of temporary excitement, and would not lead to any overt act ; but Egerton Ryerson clearly perceived that the trend of events, unless promptly checked, must inevitably end in revolution, whether so intended or not, and lifted up his voice in timely warning against the mad at- tempt. For this he was assailed with tor- rents of abuse. He was denounced as traitor, renegade and arch-apostate, as one who had abandoned friends and principles and gone over to the camp of the enemy. Nothing could be more unjust. The fact is, that from first to last Egerton Ryerson was the uncompromising advocate of great prin- ciples, but never the slave of a party ; and 8o The Methodist Church and Missions Civil and Religious Liberty Gained. hence he did not hesitate to oppose those with whom he had formerly co-oper- ated when convinced that they had adopted an unwise policy, or had abandoned principle for expediency. The storm which had been raised by the "impressions" gradually sub- sided. Before the crisis came the Methodist people and many others saw that Ryerson was right, and it was subsequently his proud boast that not a single member of the Methodist Church was implicated in the re- bellion of 1837-38. It is unnecessary to follow in detail the history of the next few years. The ill-starred rebellion was quickly suppressed. Some of the leaders escaped, and some were sent to the gallows — a most impolitic act, but not surprising in view of the excited state of public feeling. Only a small section of the Reform party actually participated in the uprising ; but all had to bear the ( odium caused by the rashness of a few, and for a time the party was practically extinct. It was only after the coming of Lord Durham, and the publication of his masterly and states 7 manlike report on Canadian affairs, that the tide of feeling fairly turned. The cause of popular rights had been retarded, but could not be permanently turned back — it was too deeply imbedded in the convictions and as- pirations of the people to admit of that ; but years elapsed before the controversy was fully ended, and it could be affirmed, without a shadow of reservation, that the great battle of civil and religious liberty had been fought and won. Civil and Religious Liberty 181 Calmly surveying, after the lapse of more Msthodism, than half a century, the events of those a f J***™ 1 „.,,., . and Religr- troublous times, Methodism has no occasion ious Force, to blush for the part she played. While her ministers carefully abstained from interfer- ence in party politics, and never alluded to such questions in public address or sermon, they were known, for the most part, as staunch adherents of the demand for respon- sible government, and uncompromising opponents of a dominant State Church. The membership, as a rule, co-operated, in pub- lic affairs, with the Reform party, for that was the party which championed the popular cause ; but when they saw that a section of the party was abandoning reform for revo- lution, they did not hesitate to oppose their former associates, and even to take up arms in defence of law and order. And when strife subsided, and the smoke of battle cleared away, it was clearly seen by all reasonable men that, alike by its spiritual ministra- tions and its attitude on great public , ques- tions, Methodism had rendered service of un- speakable value, and had fairly earned the respect and gratitude of the whole country. No longer treated as a despised sect, no longer overshadowed and brow-beaten by a haughty ecclesiastical establishment, Metho- dism took its stand on terms of equality with other denominations, and by virtue of its numbers, intelligence and active support of whatever made for the weal of the people, it was henceforth regarded as a force to be reckoned with in the conduct of public af- fairs. VIII. HOW THE METHODISTS IN CANADA BECAME ONE BODY. British in 1S64 there was a deadlock in Canadian America politics. Parties were so evenly balanced Act, 1867. that neither of them could carry on the Government alone, and a dissolution of the House and change of ministry failed to im- prove the situation. At this juncture a fed- eration of all the British American prov- inces, as a solution of existing difficulties, began to assume form and substance. Con- ferences were held between representatives of the different provinces, and in 1865 the Canadian Parliament, which embraced Upper and Lower Canada, adopted the Confedera- tion scheme. The Imperial Government fav- ored the measure, and on the first of July, 1867, the Confederation Act, known as the British North America Act, went into ef- fect, and the confederated provinces assumed a position among the nations as the Domin- ion of Canada. Presbyterian The example set in the political realm unite* 1875. ma y have had some influence upon the churches. It is true that in one instance ac- tion in the churches antedated any similar movement in the field of politics, for in 182 How the Methodists Became One 183 1 86 1 a union was effected between the United Presbyterian and Free Churches ; but this embraced only two branches of the same de- nomination, and its scope was confined to Upper and Lower Canada. Fourteen years later a far more comprehensive measure was successfully carried through, which united all the Presbyterian forces, with the excep- tion of a very few isolated congregations, throughout the whole Dominion. Since then the growth of the Presbyterian Church has been one of the marked religious features in the country's history, and to-day it stands, in point of numbers, foremost among the Protestant Churches of the Dominion, Methodism alone excepted. Some years before the second union in the a united Presbyterian ranks took place, the question Metnodism of the unification of Canadian Methodism began to attract attention. In fact, the Canadian Conference had adopted a resolu- tion in favor of union as early as 1866, and repeated the same in 1870 in the following terms : "1. That this Conference cordially reiterates the expression of its conviction as to the, desirableness and importance of a un- ion of all the Methodist bodies in Canada, who believe in the same doctrines, sing the same hymns, have the same form of wor- ship, the same love-feasts, the same prayer and class meetings, and the same general rules of society. 2. That the Conference re- appoint a committee, consisting of an equal number of ministers and laymen, to confer with any similar committee or committees 184 The Methodist Church and Missions Committees on Method- ist Union Appointed, 1871. The Resolu- tion of the Wesleyan Methodist Church re Union. appointed by other Methodist bodies on the subject of union, and report to the next Conference." But down to 1870, or thereabout, the pol- icy had been theoretical rather than practi- cal. At that period it began to assume more tangible form. Committees were ap- pointed by all the Methodist Churches, and a meeting was held in Toronto in March, 187 1. A series of resolutions were adopted, affirming the desirability of union, and rec- ommending a basis covering the main points that had been discussed in the joint commit- tee. When the report came before the Con- ference of the Wesleyan Methodist Church, in June, 187 1, the following item was adopted, among others : "That the Conference has heard with plea- sure the report of the united committee ap- pointed on the practicability of a union of the various Methodist bodies in this prov- ince, and rejoices in the manifestation of a growing desire for combined effort and un- ited brotherly ministerial influence, for the more speedy and effectual diffusion of the blessings of our common Christianity. As this movement is intimately connected with the sympathies and privileges of the laity of our Church, and especially with the mem- bers of the quarterly meetings, therefore be it resolved, in order wisely to accomplish an object so desirable, which involves such grave and important subjects, the proposal be again remitted to the consideration of a committee to be appointed for the purpose." How the Methodists Became One 185 The desirability of uniting the Methodism of Eastern British America with that of On- tario and Quebec having received more or less consideration, it was resolved : "That the Conference of Eastern British America be invited to appoint a deputation to meet with the committee appointed by this Con- ference, with a view to the union or confed- eration of the whole Wesleyan Methodist work in British America." The resolutions adopted by the Union Joint C om- Committees in 1871 were not satisfactory to mittee of some of the bodies concerned, and from that N *T Con " . . . nexion and time forward the joint committee was com- wesleyan posed exclusively of representatives from the Methodists. Wesleyan Methodist and New Connexion Conferences. During the Conference year ending 1872 no meetings of the committee were held, but the question of lay repre- sentation in the proposed General Confer- ence was submitted to the quarterly meet- ings, and their action was now reported. In the Wesleyan Methodist Church the total number of quarterly meetings voting was three hundred and sixty-four, and as these gave a considerable majority in favor of the basis beyond the two-thirds required, the question of union so far as the laity was concerned, was practically settled. A resolu- tion adopted by the Methodist New Connex- ion Conference was also reported as follows: "That having considered the subject of xiesoiution Methodist union, this Conference would re- Ad °P tsd *y .. . ,, , . , , -the Method- new its expression as to the desirableness of ist New an organic union of the various Methodist Connexion. 1 86 The Methodist Church and Missions bodies of Canada ; and while adhering to the action of our last Conference in regard to the basis recommended by the united commit- tee, this Conference feels bound to -say that we could not accept any scheme of union by which restrictions would be imposed upon the legislative powers of a General Confer- ence, or upon the right of the laity to co- operate with the ministry in such Confer- ence in all acts of legislation and discip- line." Negotiations As there was a measure of uncertainty re- for union of specting the final action of the New Connex- Metnodists * on Conference in regard to union, the com- ana confer- mittee of the Wesleyan Conference deemed it desirable to communicate separately with the representatives of the Conference of America. Eastern British America. This was done during 1871, and at the Conference of 1872 the following resolutions were reported and adopted : " 1 . That we have heard with great satisfaction the statements of the Rev. Humphrey Pickard, D.D., and the Rev. Dun- can D. Currie, in reference to the practica- bility of a union between the Canadian and Eastern British American Conferences, and we rejoice to find that the hindrances in the way are comparatively slight, and are of such a nature that they may be easily over- come. 2. That this committee recommends to the Conference the propriety of taking immediate steps to consummate a federal union with the brethren in Eastern British America, being convinced that such a step would tend to strengthen and consolidate ence of Eastern British How the Methodists Became One 187 Methodism, and promote the work of God through the whole of British America." During the following year decided progress union De- was made, and when the Conference of the ^^g t _ n Wesleyan Methodist Church assembled in ment of Ivondon in 1873, the report of the committee work, on the division of the Conference and a fed- eral union with the Wesleyan Methodist Church in British America was ready for dis- cussion. The report, as amended ancj adopted by the Conference, made provision for a General Conference, with lay represen- tation if desired by the quarterly meetings of the two bodies ; the division of the work in Ontario and Quebec into three Annual Conferences ; the transfer of ministers, and various matters pertaining to the temporal economy of the Church. At the same Con- ference the report of the Union Committees appointed by the Wesleyan Methodist and New Connexion Conferences was received and carefully considered. It indicated that meet- ings of the joint committee had been held on 1st and 2nd days of October, 1872 ; on the 30th and 31st days of January, 1873, and on the 9th and 10th days of April, 1873, and that a basis had been reached, embodied in certain declarations of agreement, cover- ing substantially the same ground as the agreement with the Conference of Eastern British America. Some modifications in matters of detail were adopted, but nothing affecting fundamental principles. The action of the Canadian Churches hav- *£J j£ n " ing been reported to the parent bodies in, ference, n " England, and duly sanctioned by their re- 1873. 1 88 The Methodist Church and Missions spective Conferences, the way was now open for the formal consummation of the pro- posed union. In accordance with the pro- visions of the basis that had been adopted, a delegated General Conference, consisting of ninety-eight ministers and ninety-four lay- men, assembled in the Metropolitan Church, Toronto, on the 16th day of September, 1874, and was organized by the election of the Rev. Egerton Ryerson, D.D., 1,1,. D., as President ; the Rev. George Douglas, LLD., Vice-President, and the Rev. Duncan D. Currie, Secretary. On the second day of the session, a special committee appointed to consider documents referring to the union, and certain resolutions that had been adopted in relation thereto, presented a re- port. This report embodied the basis of un- ion, as adopted by the joint committee and confirmed by the Annual Conferences of the uniting bodies, to which were added the reso- lutions of the British Wesleyan Conference and the Methodist New Connexion Confer- ence in Kngland giving formal sanction to the proposed union. The report having been read, the following resolution, after refer- ring to the successive steps that had been taken, was adopted by a unanimous vote : union— "Resolved, that this General Conference odis^churcn ^° now proceed to deliberate upon and cnurcn of adopt such measures as may best conduce to Canada," £ ne interests and good government of the Methodist Church of Canada,* and to the advancement of the Redeemer's kingdom." "This was the official designation of the united Church as adopted by the Conference. *l. t '%*" ' REV. W. S. GRIFFIN, D.D. REV. G. H. CORNISH, LL.D. REV. S. D. RICE, D.D. REV. ENOCH WOOD, D.D. REV. J. A. WILLIAMS, D.D. REV. GEO. DOUGLAS, LL.D. REV. ANSON GREEN, D.D. How the Methodists Became One 189 Thus the union which had been the subject Growth of of prolonged discussion, and the occasion of ■*£****?* ■*■ ° . Alter tne no small anxiety and many prayers, was Union . happily consummated, and when the Confer- ence adjourned there was a prevailing spirit of hopefulness throughout the Church that augured well for the future. If any forebod- ings were felt they were soon allayed, for there was no friction anywhere, and before long there were reports of. blessed revivals in many parts of the Connexion. At the end of the first quadrennium, the six Annual Conferences, into which the Church had been divided, were able to report a net increase of 134 ministers, 20,659 members, 221 Sun- day Schools and 19,754 scholars. It is more than probable that the marked Lookin ^ results following the union of 1874, and the Uni(m of A11 rapid growth of the united Church during Methodism, the first quadrennium, revived in many minds a desire that a union might be brought about embracing all the branches of Canadian Methodism, and by the begin- ning of 1882 a spirit was abroad in the churches which made it impossible to longer ignore the union question. But between the former movement and this there was one point of difference. Proposals for the first union originated with the ministers, and it was chiefly on their initiative and by their advocacy that it was carried through ; but in regard to the later movement a strong desire for an undivided Methodism seemed to spring up spontaneously among the peo- ple, while its staunchest opponents were to 190 The Methodist Church and Missions be found in the ranks of the ministry. At this time laymen had not yet been admitted to membership in the Annual Conferences, and in the Conference debates the minister- ial elements alone appeared. This of itself is sufficient to account for the fact that when the second basis was under discussion it was defeated by a small majority in one Annual Conference, and carried by only a small ma- jority in another. When it came before the courts of the Church in which the laity pre- dominated (quarterly meetings) and in dis- trict meetings and General Conference where they were present in equal numbers with the ministers, a different result was obtained. To the credit of the opposing ministers be it said, that when union was carried they loy- ally accepted the situation, and co-operated most heartily in the future work of the Church. Four The General Conference of the Methodist Branches of Church of Canada met in the city of Hamil- Assembied ton on the 6th of September, 1882, and the in Hamilton General Conference of the Methodist Episco- pal Church met in the same city at the same time. It was ascertained, also, that ar- rangements had been made for the Union Committees of the Primitive Methodist and Bible Christian Churches to assemble in Hamilton at the same date for conference with other bodies in the interest of union. It was evident, therefore, that this was now a live question that could not be ignored, nor could it be settled by vague resolutions that meant nothing. A time had arrived How the Methodists Became One 191 when a simple yes or no would be demanded, for there was a general conviction that un- ion must be now or never. At an early per- iod in the sessions of the Conference of the Methodist Church a large committee was appointed to which all matters pertaining to union were referred. This committee met Discipline of the committees of the other churches, and Methodist by a unanimous vote the discipline of the Canada Methodist Church of Canada was accepted Basis of as a basis of negotiation. Negotiation. In reporting back to the Conference, the committee stated that in regard to doc- trines, general rules, usages and constitution of the lower courts, no difference of opinion was expressed, but that on some other points mutual concessions would be neces- sary, especially in regard to general super- intendency and lay representation in the An- nual Conferences. The representatives of the Methodist Episcopal Church attached great importance to the principle of superinten- dency, but not necessarily in the form to which they had been accustomed. The re pre- cwe^in sentatives of the Primitive and Bible Chris- Discipline, tian Churches, while not advocating the principle, were willing to concede it, pro- vided the other bodies would concede the principle of lay representation in the Annual Conferences in some form. The General Con- ference accepted the principle of lay repre- sentation, "provided no change is made in regard to the examination of ministerial character or the composition of the Station- ing Committee"; also the principle of an 92 The Methodist Church and Missions Meeting- of Joint Com- mittee in Toronto. Basis of Union Sub- mitted to the Confer- ences and Quarterly Meetings. itinerant general superintendency, "provided the duties and powers of the office are so de- fined as to prevent interference with the du- ties and powers of Annual Conference offi- cers or of church courts." The next step was the appointment of a large committee of forty-two members "to meet the commit- tees of the other churches in the city of To- ronto on the last Tuesday in November." In accordance with the understanding ar- rived at between the representatives of the various Methodist bodies, the joint Commit- tee on Union assembled in the Carlton Street Primitive Methodist Church, Toronto, at the date agreed upon, and organized by appoint- ing Bishop Carman, of the Methodist Epis- copal Church, Chairman, and the Rev. A. Sutherland, D.D., of the Methodist Church of Canada, Secretary. It is not necessary to follow in detail the work of the commit- tee. Suffice it to say that the sessions from first to last were characterized by harmony and brotherly love. Differences of opinion there were on some points, but they were treated with mutual respect, and the spirit of conciliation which seemed to animate all the members enabled the committee to reach unanimous conclusions on all important points. The decisions of the committee were then formulated in a distinct basis of union, cov- ering doctrine, general rules, ordinances, church government, church property, church funds, book and publishing interests, educa- tional interests and sundry miscellaneous How the Methodists Became One 193 recommendations. The basis thus adopted was printed and published throughout the several Connexions. In due time it was laid before the quarterly meetings, not for re- vision or amendment, but for an answer to the question, Are you willing, for the sake of union, to accept the basis agreed upon by the joint committee ? It was also sent for- ward to the various Annual Conferences, so that there might be the fullest possible dis- cussion of every point before a final decision was reached. The answer from the Accepted by quarterly meetings, which was given in Feb- the **ity. ruary, 1883, was overwhelmingly in favor of the measure, making it clear that the laity desired union, and were willing to make all needful concessions in order to secure it. The basis of union was now the absorbing Decision for topic of conversation in Methodist circles, Union De " * pendent on and the approaching sessions of the Annual Annual Conferences were looked forward to with in- conferences, tense interest. The laity had spoken with no uncertain sound, but it was known that strong prejudices existed among the minis- ters, and while some were enthusiastically in favor of the measure, others were just as strongly opposed. If the Annual Conferences should assume a hostile attitude, the scheme would be imperilled, and the good ship Un- ion, that had been launched under favorable auspices and steered safely thus far past rocks and shoals, might after all be wrecked at the harbor's mouth. The bare possibil- ity of sxich a contingency gave rise to feel- ings of deep concern in many minds, for it 13 194 The Methodist Church and Missions was clearly seen that a collision between ministers and people on so important a ques- tion would be a great calamity, and many earnest prayers went up to God that He would rule and overrule in the whole matter. Montreal The Annual Conferences of the Methodist conference church of Canada were accustomed to meet, of union, as regards time, in the following order : 15 Majority. Montreal, London, Toronto, Nova Scotia; New Brunswick, Newfoundland. In the first instance, therefore, attention was turned to the Montreal Conference, which assembled in the city of Ottawa on the 30th of May, 1883. Day by day the papers were eagerly scanned for accounts of the proceedings, and when the debate on union closed, and it was announced that the basis had been adopted by a majority of only fifteen votes out of a total of one hundred and seventeen, any feel- ing of relief that was experienced was not very profound. Next in order came the Lon- don Conference, which assembled in the city of St. Catharines on the 6th of June, and continued in session for nine days. Here, as at Ottawa, the absorbing topic was the basis of union, and in this Conference some of the staunchest opponents of the measure were to be found. As the debate proceeded it became evident the vote would be a very close one, and it was doubtful which way the scale would turn. On the eighth day the London discussion closed, and when it was an- conference nounced that the basis had been rejected by Majority of" a majority of thirteen out of a total vote of 13 votes. one hundred and eighty-nine little surprise was felt or expressed. How the Methodists Became One 195 When the action of the London Conference " Aa Qoes ... »/".*-'• , Toronto became known, public attention at once cen- Confe rence, tred on Peterboro', where the Toronto so aoes the Conference had assembled on the 13th of connexion." June, the day before the vote in London Conference was taken. The situation as re- garded union was now felt to be not only serious but extremely critical, and it is not surprising that many were saying, "As goes Toronto Conference, so goes the Connexion." Those who spoke in this way did not forget that the Maritime Conferences were yet to be heard from ; but it was understood that they were less deeply concerned in the union movement than were the Conferences far- ther west, because they had not experienced the evil effects of a divided Methodism. It was probable, therefore, that their action would be determined, to some extent, by the attitude of the Conferences in Ontario and Quebec ; and as the basis had been carried in one Conference by the slender majority of fifteen, and defeated by an almost similar majority in another, unless Toronto Confer- ence gave a much larger majority in favor than many expected, and larger than some thought possible, the union might be re- garded as effectually buried, never to rise again. Under these circumstances the debate in The Debate the Toronto Conference began and was con- in the tinued from day to day by men who spoke conference, under a sense of i deep responsibility. At first it was not easy to tell to which side the feeling of the Conference inclined, for every 196 The Methodist Church and Missions speaker received an attentive hearing, and every good point, on either side, received a generous meed of applause. But as time went on it became manifest that the argu- ments for union were beginning to tell, for the applause which had greeted opponents of the measure gradually ebbed away until it seemed to be confined to a group of stal- warts who surrounded their leader in one corner of the church, while enthusiasm on the other side gathered strength with every passing hour, and culminated on the evening when the, debate closed. 100 Majority When the theme had been pretty well ex- for union hausted, and nearly all had spoken who de- in Toronto s i re< j to do so, an understanding was reached Conference. , . . , t , & , ,, that on a given evening the debate on the floor of the Conference should cease, after which those who had moved or seconded resolutions or amendments might be heard if they so desired, the discussion to be closed by the mover of the main resolution for the adoption of the basis, and then the vote should be taken. When the evening arrived the profound interest felt in the union ques- tion was evidenced by the immense audience, representing all denominations, which packed the large George Street Church "from floor to ceiling," most of whom lis- tened 1 with unabated attention until the vote was called at one o'clock in the morning. While the utmost freedom had been allowed during the debate it was tacitly agreed that when the vote was taken there should be no demonstration, but that the announcement How the Methodists Became One 197 should be received by the Conference in sol- emn silence and with heads bowed in prayer. At length the roll was called and the yeas and nays recorded, when it was found that the vote stood one hundred and thirty-seven to thirty-seven, or one hundred of a major- ity in favor of adopting the union basis. Twenty years have passed away since that memorable evening, but there are persons not a few among the older generation of Methodists in and around Peterboro' whose manner grows animated and whose eyes kindle as they recall "that wonderful debate on the union question." It was now generally conceded that the Conferences Toronto Conference had "saved the day," JjJJ^Jf*™ and that the basis was safe. This hopeful Methodist ' feeling was strengthened when it became Episcopal known that the Conferences of other uniting- ** d . ^? tole , . 1. , . te Christians bodies had adopted the basis, and that their Decide on quarterly meetings had given large majori- "Union, ties in its favor. Still later the Nova Sco- tia, New Brunswick and Newfoundland Con- ferences put themselves on record in favor of union, thus increasing considerably the majority vote. Last of all, the Manitoba otner Con_ Conference, which had just been organized favorable, and held its first session in August of that year, adopted the basis by a unanimous vote. Still, it could not be said that the measure was entirely safe. It had yet to pass the ordeal of a special session of the General Conference ; for although that ses- sion had been authorized for the sole pur- pose of "giving effect to the union," it was 198 The Methodist Church and Missions win union anticipated that the opponents of the meas- by General ure wou ^ insist upon another discussion of conference? the whole question, and would be prepared, if they could raise a sufficient minority, to block the whole movement at the eleventh hour. When the Conference assembled this anticipation was fully realized, and it was evident that the subject that had already been threshed out to the last straw would have to be gone over again, and subjected to the test of another vote. Further discus- sion might properly have been resisted on technical grounds, and there were some who thought that further discussion was out of order, as the Conference had been called to- gether "to give effect to the union"; but the union leaders judged it best to concede the demand for free discussion, so that no pos- sible ground of complaint might remain. In accordance with the decision of the General Conference of 1882, the special ses- sion was held in the Bridge Street Church in the city of Belleville, and began on the 29th of August, 1883. As the basis of un- ion was the only subject that could be dis- at Belleville, cussed, it was thought that preliminaries could be quickly disposed of ; but quite a number of technical objections were raised, and discussion on these occupied the whole of the first day. During these discussions a resolution was adopted that the basis of union be the order of the day at ten o'clock the following morning, and notice was given by Dr. Sutherland that at that time a reso- lution would be moved to accept and ratify Special Session of General Conference of the Methodist Church of Canada, How the Methodists Became One 199 the said basis. When the Conference assem- bled on Thursday, August 30th, the Pres- ident — Rev. Dr. Rice — made a general state- ment respecting apprehended legal difficul- ties, and the steps which he had taken to se- cure competent legal advice. The Secretary of the Conference then read the opinion of Mr. John E. Rose, Q.C. After further dis- cussion, the opinion of Mr. James Bethune, Q.C, based upon a case submitted by a pri- vate member of the Conference, was also read. Preliminaries being thus disposed of, the way was open for the main question, and the battle was fairly joined. It was not to be expected that anything new in the way of argument would be advanced. In newspaper controversy and Conference de- bates every phase of the question had been gone over many times ; but the interest felt in the measure was so great that old argu- ments were listened to as eagerly as if heard for the first time, and sentiments that had been worn threadbare by frequent repetition received generous recognition. The order of the day having been called, The Adop- the Rev. A. Sutherland, D.D., Secretary of tlon . of tne the Joint Committee on Union, arose amid Union profound silence and strained attention to Moved and move the adoption of the basis, which was Seconded - seconded by Rev. E. B. Ryckman, B.A. The mover having spoken briefly in sup- An Amend- port of the resolution, the Rev. John A. ment - Williams, D.D., moved an amendment, which was seconded by the Rev. William Williams, expressing pleasure with the desire for 200 The Methodist Church and Missions union, but regretting inability to accept cer- tain provisions, and expressing fear of cer- tain complications respecting one of the churches, and counselling delay, ^he Debate On the submission of the resolution and "A Battle of amendment there followed a debate perhaps the Giants." 1t , . . ; *; never excelled and but rarely equalled in any ecclesiastical assembly. It was a veritable "battle of the giants," where "Greek met Greek" in high debate on a question that vitally affected the future of Methodism in the Dominion of Canada, and perhaps throughout the world. For the most part the spirit of the debate was admirable ; and if there were moments when it grew some- what acrimonious, the heat could be excused on the ground- of the interests at stake, and the fact that each member of the Conference felt personally interested in the issue. They were not contending in academic debate for or against abstract propositions ; they were dealing with questions that touched the fun- damentals of church organization and in- vaded that region of sentiment and historic association that is so potent a force in de- termining great issues. By tacit consent it devolved upon the Rev. Dr. Sutherland, as Secretary of the Union Committee, to move the adoption of the basis, and as he had been from the first a pronounced advocate of union he had to bear the brunt of assaults from the other side. The phrase "by tacit consent" is strictly correct, for no plans were laid by the advocates of union as to how the debate should be conducted. They REV. J. WHITE, D.D British C olumbia. REV. T. C. BUCHANAN. Alberta. REV. JAS. WOODSWORTH, D.D., Corresponding Secretary of Missions for the North-West and British Columbia Conferences. REV. O. DARWIN. Manitoba. REV. JAS. ALLEN, M.A. New Ontario. CORRESPONDING SECRETARY AND LOCAL SUPERINTENDENTS. MISSIONARY How the Methodists Became One 201 were so deeply convinced that the union movement was under divine guidance that they feared to mar it by plans of worldly wisdom. So tenaciously was this thought adhered to that five minutes before the Sec- retary rose to move the adoption of the basis he did not know by whom his motion would be seconded. The opposition to the basis was led by the Rev. Dr. John A. Williams, and right ably and manfully did he discharge * what he felt to be a duty. But it was up- hill work, for from the first it was evident he was fighting a losing battle, and that un- ion was a foregone conclusion. The debate continued for five days, and the THe Debate interest grew as the days went by ; but it culminated on the last evening, when, in ac- cordance with previous agreement, the de- bate on the floor of the Conference was to close at a given hour, after which Dr. Wil- liams and Dr. Sutherland were to be heard, and then the vote would be taken. ' At an early hour representatives from all denom- inations in the city, and others from great distances in the country round about, began to assemble, and long before the time for opening the last stage of the debate arrived, the spacious church was crowded to its ut- most capacity by the most deeply interested audience that ever assembled within its walls. The devotional services were solemn and impressive, for everyone seemed to feel that the occasion was one of no ordinary kind, and that momentous issues were at stake. The debate which ensued was fully Speech. 202 The Methodist Church and Missions up to the level of the previous discussions, and maintained the high reputation of the Conference as a deliberative assembly ; but when the debate on the floor closed, and Dr. Williams arose to speak, the strained atten- tion of the vast audience grew almost pain- ful in its intensity. In an able address of nearly an hour's duration, Dr. Williams re- capitulated the arguments against the basis of union, and made an earnest appeal in favor of delay, and when he finished it was felt that the last word on that side had been spoken. Dr. Douglas' At this juncture, however, a somewhat Memorable dramatic incident occurred. As already stated, it had been agreed that an address from Dr. Williams and one from Dr. Suther- land should close the debate ; but as soon as the former ceased speaking there were calls from various parts of the Conference for Dr. Douglas. The Doctor was known to be a pronounced opponent of union, and it was understood that his room at the hotel was the regular meeting-place of those who sympathized with his views when discussing their plans for carrying on the debate. As a minister honored and beloved his influence was great, and it was felt by some that to call upon him at this critical stage in the discussion, in face of the agreement that had been reached, was tantamount to a breach of faith. But the unionists sat in silence, making no sign, and, though evidently averse to speaking, Dr. Douglas at length arose. In breathless attention the audience How the Methodists Became One 203 waited, and at first could hardly believe their ears. "Mr. President," said the Doctor,— and his massive voice and impressive man- ner carried his words to the remotest corner of the building— "the solemnities of this hour, the tremendous responsibilities of the undying future, alike call upon the Church to— ADVANCE !" Under other circum- stances the effect would have been electrical, and the friends of union would have been elated beyond measure ; but such a sense of a divine Power overruling and directing in the matter pervaded the assembly, that no de- monstrations of applause greeted the an- nouncement, though from more than one delegate came a subdued but fervent "Thank God !" After this it was with a sense of relief that the audience settled back in their seats while the mover of the main resolution recapitulated the arguments in favor of un- ion, answered the more prominent objec- tions, and made his final appeal for the rat- ification of the basis. Then came the voting. Those in favor of The Result the basis first arose, and remained standing ° f *£* while the Secretary from the platform called T he Method- their names and they were checked off on the 1st Church. Conference Roll, when each delegate in turn resumed his seat. The opposing vote was taken in the same way, and all in solemn silence, the only sound being the voice of the Secretary calling the names. A few moments sufficed to tabulate the result, af- ter which it was announced that the vote stood 123 to 38 ; or, in other words, that 204 The Methodist Church and Missions Meeting of the First United General Conference. the basis had been ratified by a three-fourths majority, with several votes to spare. Even then no applause was indulged in, for the unionists felt it would be unbrotherly to tri- umph over opponents who had only followed their convictions of duty. But when the dox- ology had been sung and the benediction pro- nounced, the tension relaxed. The audience broke up into groups, tongues were loosed, and congratulations, thanksgivings and hearty handshakes (some of the most cordial being between those who but a little while before had been ranged on opposite sides) became the order of the hour. No wonder there was a profound sense of relief. The long and exciting struggle was over. The era of division and estrangement was ended, and the era of union had come. Nothing now remained but for the united General Conference to assemble and adopt a consti- tution and formulate a discipline for the united Church. Wednesday morning, 5th September, 1883, dawned bright and fair, and the very skies seemed to smile upon the assembled dele- gates as they wended their way to the Meth- odist Episcopal Tabernacle, where the first united Conference was to be held. The hymn beginning, "0 for a thousand tongues to sing My great Redeemer's praise," was sung with subdued and tender feeling, a portion of Scripture was read, and the Rev. Dr. John A. Williams led the Conference in prayer. At once a divine influence came How the Methodists Became One 205 down upon that good man, and out of the fulness of his heart came forth a prayer that is treasured in the memory of those who heard it to this day. If misgivings yet lin- gered in any minds, they vanished in the hal- lowed atmosphere of the mercy-seat. The devotional service being ended, the delegates proceeded to organize, and by a unanimous vote Dr. John A. Williams was chosen President of the first united General Jjjj ^J> Conference. The morning session adjourned and Rev. a. to meet in the afternoon in the Bridge Street Carman, Church, where the Conference concluded its g^peWtend- work. The sessions extended over fifteen ents of days, and were occupied in formulating a tTnited t • V r ^1 -j. j 1 j r* it. Methodism, discipline for the united body. On the seventh day the election of permanent officers took place, when the Rev. S. D. Rice, D.D., and the Rev. A. Carman, D.D., were chosen General Superintendents, the first for eight years, the second for four. On Wednesday afternoon, 19th September, this historic General Conference — the most im- portant yet held in the history of the United Church — was brought to a close. Since that day Canadian Methodism 'has been one from ocean to ocean, and one it is destined, I think, to remain. Strife and division are things of the past that have almost entirely faded out of memory, and a new generation has come up to whom the distinctive names of the former time are unmeaning words. There is peace within our walls and prosper- ity within our palaces. Upon all our assem- blies may the Shekinah evermore abide. IX. FOUNDING AND DEVELOPMENT OF METHODIST MISSIONS. The World- wide Parish of Meth- odism. Methodism in Canada the Result of Mission- ary Effort. It may be claimed, without boasting or exaggeration, that Methodism has not only contributed somewhat to the revival of the missionary spirit, but has been, under God, a chief factor in promoting it. The place of her nativity was hard by the missionary al- tar, and a spirit of intense evangelism gave the first impulse to her work. Born anew amid the fervors of a second Pentecost, her first preachers were men baptized with the tongues of flame, symbol of a comprehensive evangelism that found expression in the say- ing of her human leader, "I look upon all the world as my parish." In the spirit of that saying Methodism has lived and labored, and after the lapse of more than a hundred and fifty years the primitive impulse is yet unspent. Wherever the banner of the cross is unfurled Methodist missionaries are found, and this is the battle-cry of the legions, "Christ for the world, and the world for Christ." As we have already seen, the beginnings of Methodism in Canada reveal the same provi- dential features that marked its rise in other lands. No elaborate plans were for- 206 Founding and Development 207 mulated in advance, no forecastings of hu- man wisdom marked out the lines of devel- opment. But men who had felt the con- straining power of the love of Christ, and to whom the injunction to disciple all na- tions came with the force of a personal man- date, went forth at the call of God, exhort- ing men everywhere to repent and believe the Gospel. Out of that flame of missionary zeal sprang the Methodist Church in Canada; and if the missionary cause is still dear to the hearts of her people, it is but the legiti- mate outcome of the circumstances in which she had her birth. Methodism is a mission- ary Church, or she is nothing. To lose her missionary spirit is to be recreant to the great purpose for which God raised her up. Nor can she give to missions a secondary place in her system of operations without being false to her traditions and to her heaven-appointed work. While Methodism in Canada was, from the The Mission " n , . ... , ary Society very first, missionary in spirit and aims, or- Potmde d, ganized missionary effort did not begin till 1824. 1824. In that year a Conference Missionary Society was formed. It was a bold move- ment, such as could have been inaugurated only by heaven-inspired men. Upper Canada (at that time ecclesiastically distinct from Iyower Canada) was just beginning to emerge from its wilderness condition. Settlements were few and, for the most part, wide asun- der. Population was sparse and the people were poor. Moreover, Methodism had not yet emerged from the position of a despised 2o8 The Methodist Church and Missions Income, 1824, $140 ; In- come, 1905, $385,000. " Methodist Church in Canada " Formed by Union of 1874. sect, and prejudice was increased by the fact that it was under foreign jurisdiction. Such a combination of unfavorable circumstances might well have daunted ordinary men, and led to a postponement of any effort to or- ganize for aggressive missionary work. But "there were giants in the earth in those days," whose faith and courage were equal to any emergency ; men who could read his- tory in the germ and forecast results when the "wilderness and the solitary place" should become "glad," and "the desert" should "rejoice and blossom as the rose." When the Missionary Society was organ- ized in 1824, two or three men were trying to reach some of the scattered bands of In- dians ; the income of the society the first year was only about $140, and the whole field of operation was a small section of Up- per Canada. To-day the missionary force at home and abroad is a little army of over one thousand persons (including the wives of missionaries); the income exceeds $385,- 000, while the field covers half a continent and extends far into the regions beyond. An important development affecting the polity and work of the Church occurred in the year 1874, when the Wesleyan Metho- dist Church, the Methodist New Connexion Church and the Wesleyan Conference of East- ern British America united in one body under the name of the Methodist Church in Can- ada. This union extended the home missions of the Church by consolidating the forces east and west, thus covering the whole ex- cn o jg r-f si ci §2 g g g» 5 $ p 3 — 0) 5 a « >> a a a H w S3 "•" *" "*" h k n OS OS Ol 135 t^ »6 j / >c 00 « c c >o c 1 i S s 1 1 1 I § THE MISSIONARY INCOME. How It Has Grown. *The increase in the givings was $8,643.00, the decrease in legacies was $16,772.00. t Special funds. Special funds are in addition to the regular income marked. + H. H. FUDGER, ESQ., Lay Treasurer of the Missionary Society. REV. F. C. STEPHENSON, M.D., Secretary' of the Forward Movement. CO O) .-I O OS 00 Jg 3s os os os 00 00 00 EPWORTH LEAGUE MISSIONARY GIVINGS. How the Forward Movement has grown. Founding and Development 209 tent of the Canadian Dominion, and embrac- ing, in addition, Newfoundland and the Ber- mudas. This arrangement involved the peaceful separation of the three churches named from the jurisdiction of the parent bodies in England, and the relinquishment, after a few years, of certain missionary sub- sidies which two of them had been receiving from the parent treasuries. The loss of these subsidies, and the increased expendi- ture in consequence of unavoidable readjust- ments of the work, caused temporary em- barrassment, and the accumulation of a somewhat serious debt ; but an appeal to the Church met with so liberal a response that the debt was extinguished without re- ducing the regular income, and the work went on as before. As at present organized, the mission work of the Methodist Church embraces a number of distinct departments. All are under the supervision of one board and are supported by one fund. Each department, in view of its importance, claims separate mention. The domestic or home work includes all Domestic the missions to English-speaking people Missions, throughout the Dominion and in Newfound- land and the Bermudas. From the very first inception of missionary operations the duty of carrying the Gospel and its ordinances to the new settlers in every part of the country has been fully recognized and faithfully per- formed. This was the work to which the Church set herself before the beginning of the last century, at a time when missions, in the 14 2io The Methodist Church and Missions more extended sense, had not been thought of. At that period the population was sparse, as in some parts of the country it still is. Of home comforts there were few, and of wealth there was none ; but the tire- less itinerant, unmoved by any thought of gain or temporal reward, traversed the wil- derness of Upper. Canada and the Maritime Provinces, often guided only by a "blaze" on the trees or the sound of a solitary wood- man's axe ; sometimes compelled to sleep on the bare ground in the forest, where fit- ful dreams were broken by the fierce cry of the catamount or the long-drawn howl of the wolf. But in rough log school-houses, in the cabins of frontier settlers, or beneath shady trees on an improvised camp-ground they proclaimed the message of reconciling mercy, bringing peace and hope to troubled hearts. While steady enlargement had character- ized the growth of home missionary enter- Beyond?' prise, it was not till 1858 that the society in 1858. in Upper Canada inaugurated a forward movement that reached out to "the regions beyond." For some time the thought of connexional leaders had been exercised re- specting the spiritual needs of the scattered dwellers in British Columbia, at that time a region better known to intelligent English- men than to the inhabitants of Upper Can- ada. In fact to the latter it was almost a "terra incognita"; for between them and it lay the breadth of more than half a contin- ent, unspanned by railway, telegraph or British Columbia, " A Reg-ion A KLONDIKE MISSION — THE CREEKS. MAPLE BAY — ONE OF 1 HE F1RS-.T CHUKCHFS IN B.C. METROPOLITAN CHURCH, VICTORIA, B.C. A MINER'S CABIN — A GCOD PLACE IN WHICH TO HOLD SERVICES. WORK IN BRITISH COLUMBIA. Founding and Development 211 travelled highway, its streams unbridged, its prairies and mountains unexplored, its solitudes untenanted save by vast herds of buffalo on the plains and bands of nomadic Indians or solitary hunters and trappers. A voyage to England was a much less arduous undertaking than to journey to the distant Pacific colony. In the fifties, and for more than a generation later, the route, was via New York and the isthmus of Panama, in- volving a journey of more than six thousand miles. In April of 1858 the Rev. Dr. Wood, Gen- First Mis- eral Superintendent of Missions, addressed a * i0 * a, ? es letter to the General Secretaries of the Wes- British leyan Missionary Society in London respect- Columbia, ing the establishment of additional missions 1858 - westward toward the Rocky Mountains. Later in the same year the spiritual needs of British Columbia were brought before the General Secretaries, but without making any formal application for aid. Promptly and generously the British Committee took the initiative, and a grant of ,£500 sterling was sent for the immediate opening of a mission in British Columbia. As soon as it became known that this distant field was to be occupied, more than a dozen ministers, among whom were several chairmen of dis- tricts, volunteered their services, and after much solicitude and prayer the Rev. Ephraim Evans, D.D., Edward White, Eben- ezer Robson and Arthur Browning were se- lected. Of the four beloved brethren the first two have long since passed to their re- 2 12 The Methodist Church and Missions ward ; but Edward White lives again in the person of his son James, who is now Super- intendent of Missions in British Columbia. Kbenezer Robson — now Dr. Robson — still survives, hale and vigorous. Arthur Brown- ing has gone to his heavenly home. In Brit- ish Columbia, owing to the sparseness of the population and other circumstances, the growth of the Church was slow ; but grow- ing out of the seed planted by the pioneers of more than forty years ago and their suc- cessors, there is now a Conference of 87 ministers and probationers, 7 districts, 105 circuits and stations, 6,878 members and 9,184 scholars in the Sunday Schools. These statistics include missions to the Indians, Japanese and Chinese ; but the story of that work will be referred to in another con- nection, work Be- In 1 868 another forward movement took place when the Board of Missions resolved to open work at Fort Garry, in what had been known till then as the Hudson's Bay Territory. Of this enormous region the out- side world had only the vaguest notion. Men spoke of it as the Great Iyone I^and, and pic- tured it as a sterile, inhospitable region which even on its southern boundary was scarcely touched by the advancing frontiers of civilization, while northward its gusty leagues of prairie, swamp and arctic forest stretched into the darkness and rigor of the Polar night. But the federation of the Brit- ish American Colonies in 1867, when pro- vision was made for the incorporation of the gun in Manitoba, REV. GEORGE YOUNG, D.D., Founder of Methodist Missions in the Red River Settlement (now Winnipeg), in 1868. Founding and Development 213 Hudson's Bay Territory in the Dominion, had turned attention toward the hitherto unknown region, and emigrants from the older provinces began to set their faces to- ward the West. It was felt that something should be done to meet the spiritual needs of these new settlers, and the Board of Mis- sions took action accordingly. Much would depend upon the selection made for this im- portant mission, and the thoughts of many turned toward the Rev. George Young, D.D., an able and trusted minister, who had served in succession some of the most im- portant circuits in the Connexion, and was at this time Chairman of the Toronto dis- trict and Superintendent of the Toronto West circuit, which included the largest church and congregation with one exception in Canadian Methodism. To sever the en- dearing associations of years, relinquish the conveniences and privileges of city life, and return in his forty-eighth year to the ardu- ous toil and meagre £>ay of a pioneer mis- sionary, was no small sacrifice ; but it was cheerfully made, and in company with the Rev. Kgerton R. Young and the Rev. Peter Campbell, who were sent to reinforce the In- dian work, Dr. Young set out for his distant field. Having secured, with very great difficulty, a Dr . George place in which to live, and in which to con- Young-, duct religious services, Dr. Young set him- F . irst Mis " self to the laborious but very necessary task Manitoba, of laying foundations. Even at that early period he foresaw something of the possibil- 214 The Methodist Church and Missions ities of the future. "I am not a prophet," he wrote to the Mission Rooms in Decem- ber, 1868, "but I will predict for this mis- sion, whose foundations I am now trying to lay, a glorious future." How abundantly the prediction has been verified is well known to all who have visited the beautiful city of Winnipeg in recent years. Risingr of >£he ordinary difficulties incident to the French r -1 • r ±. Haif-toreeas, founding of a mission in a new country, under Biei, where everything has to be created from the I869.70. beginning, are serious enough ; but in Mani- toba these were greatly augmented during the troublous times of 1869-70 by the revolt of the French half-breeds under Louis Riel. This bold, able, but thoroughly selfish and unscrupulous man had succeeded in ingrati- ating himself with his compatriots and co- religionists, and by impassioned appeals aroused their fears in regard to what he af- firmed would take place when government from Ottawa would once be established. The French half-breeds were not only extremely ignorant (few of them could either read or write), but they possessed in a large degree the excitable Gallic temperament, combined with the fighting instincts of their Indian ancestry, the very kind of people who could easily be roused to desperate undertakings by any unscrupulous demagogue who pos- sessed — as Riel undoubtedly did — the gift of popular oratory. When once their prejudices were excited and their religious fanaticism aroused, such a man could lead them whithersoever he would. Founding and Development 215 When word came that the newly appointed ^® ernment Lieutenant-Governor, the Hon. Wm. Mc-^JJ™" 1611 Dougall, and a party of officials were en Defiance, route for Fort Garry by way of Pembina, a detachment of armed men took possession of the highway at a point where the Gov- ernor's party must necessarily pass, and erected a huge cross and a barricade to stop all travellers. In some cases trains of freighting carts were allowed to pass, while others were stopped and their contents con- fiscated. This occurred on the 21st of Octo- ber, 1869. On the 25th the Council of Assin- iboia met and urged the leaders of the in- surrection to cease their opposition, but without effect. A document was sent to Lieutenant-Governor McDougall at Pem- bina, forbidding him to enter the country. He did enter, however ; but soon after was met by an armed force, under command of one Iyepine, and threatened with dire conse- quences if he and his party did not leave by nine o'clock the next morning. Being en- tirely defenceless, Mr. McDougall retraced his steps across the boundary to await fur- ther instructions from Ottawa. It is not necessary to follow further the The pounda- course of public events — the capture of Fort tion of tne Garry, the treacherous imprisonment of fifty in °J r0ll ^ led disarmed loyalists and the indignities in- Times, flicted upon them, the equally treacherous imprisonment of others, the cruel murder of Thomas Scott, the arrival of the expedition under Colonel Wolseley, the precipitate flight of the rebels, and the collapse of the bubble 216 The Methodist Church and Missions confederacy. All this is well known, and serves to show in what troublous times the foundations of Methodist missions in the North-West were laid, and how much the courage and fidelity of the Rev. Dr. Young had to do with the hold which the work sub- sequently gained upon the people. With the subjugation of the incipient rebellion the dark days passed away. Lawful authority was soon established ; the machinery of gov- ernment and the law courts was set in mo- tion, and business, freed from the dangers of revolt, began to prosper and extend. Addi- tional missionaries were sent out to assist Dr. Young, and the work took definite shape. The First In 1872 a cheering impulse was given by Missionary the visit of a deputation from the Board of Heid^ntoe M i ssions > consisting of the Rev. Dr. Pun- Nortn-west, shon, President of the Conference ; Rev. Dr. 1872. Wood, Superintendent of Missions, and John Macdonald, Esq., Lay Treasurer of the So- ciety. The missionaries had been summoned six months in advance, and arrived from far-distant Indian fields in time for the first Missionary Conference ever held in the North-West. The days spent in consultation, fellowship and prayer were times of refresh- ing to the isolated and sometimes discour- aged laborers, and they returned to their fields of toil with renewed courage and zeal. The Home As the population increased, additional missionaries were sent, though for a length of time progress in both respects was com- To-day. paratively slow. But in the later eighties, when the Canadian Pacific Railway spanned Mission Problem in the "West HUB i ■' DE LISLE ST. FRENCH METHODIST CHURCH, MONTREAL. FRENCH METHODIST INSTITUTE, MONTREAL. Founding and Development 217 the continent, and millions of fertile acres were thrown open for settlement, the whole situation was changed, and development in all directions became phenomenally rapid. Instead of the little handful of missionaries, most of them from Indian stations, that greeted the deputation in Winnipeg in 1872, there are now three Conferences, covering a territory of fifteen hundred miles in length by from two hundred to three hundred miles in width, with two hundred and fifty minis- ters and probationers, and over twenty- two thousand members ; and by far the greater part of this growth dates within the past fifteen years. Every year the momentum is increasing, and from the older provinces of the Dominion, from the United States, and from lands across the sea, population is rushing in at a rate that is simply bewil- dering. It is not too much to say that the home mission problem is to-day the all- absorbing topic in the Councils of Canadian Methodism, and the conviction grows that nothing less than Pauline faith and conse- cration can meet the responsibilities of the hour. An interesting though not remarkably The French successful department of the Church's work work in is that among the French in the province of e Quebec. In that province and one or two counties in Ontario there is a French-speak- ing population of over a million and a quar- ter, and these, with the exception of a few thousands, are adherents of the most solid, thoroughly organized and aggressive type 218 The Methodist Church and Missions of Romanism to be found in the world. The Church is virtually endowed, can collect its tithes and levy its church-building rates by law. Education is controlled by the bishops, and the whole machinery is used to main- tain the use of the French language and in- culcate a French national spirit. As regards religion, evangelical truth is a thing almost unknown. Such a population, under such control, constitutes a serious problem, and it has led the various Protestant Churches to make some effort to spread the Gospel among them. So far as Methodist missions are concerned, numerical results have been small ; but it should be borne in mind that the difficulties to be surmounted are greater than in any other field, and that there are causes for the comparatively small numeri- cal increase which do not exist elsewhere. Neither in the Home, the Indian, nor even in the Foreign Field, do civil or social dis- abilities follow to the same extent a profes- sion of faith in Christ ; but in the province of Quebec a renunciation of Romanism is the signal for a series of petty persecutions and a degree of civil and social ostracism which many have not sufficient nerve to en- dure, and which usually results in their emi- gration from the province. The difficulty of reaching the people by direct evangelistic effort has led the Board of Missions to give increased attention to educational work. In pursuance of this policy, a commodious building has been erected in a western sub- urb of Montreal, capable of accommodating Founding and Development 219 one hundred resident pupils. Over seventy pupils of both sexes are now in attendance, and the future of the institute is promising. During the past thirty years large num- The work bers of Chinese have landed on the Pacific £ JJnese *in Coast of the American continent, and some British thousands have found temporary homes in Columbia. British Columbia. 'In 1884 Mr. John Dillon, a merchant of Montreal, visited the Pacific Coast on business, and his heart was stirred by the spiritually destitute condition of the Chinese, especially in Victoria. He wrote to a member of the Board of Missions in- quiring if something could not be done. The matter was considered at the next board meeting, and it was decided to open a mis- sion in Victoria as soon as a suitable agent could be found. In the following spring, by a remarkable chain of providences, the way was fully opened, and a mission began which has since extended to other places in the province, and has been fruitful of good re- sults. Commodious mission buildings have been erected in Victoria, Vancouver, New Westminster and Nanaimo, and schools es- tablished in all these cities ; many converts have been received by baptism, and the foun- dation of a spiritual church laid among these strangers "from the land of Sinim" which gives promise of permanence and growth. Work has also been established among the The work Japanese in the Pacific province, and native Among- the workers have been raised up who are render- i a ?£ n £ se in ing faithful and efficient service. Through- Columbia, out British Columbia there is a strong pre- 2 20 The Methodist Church and Missions The First Foreign Mission Opened in Japan in 1873. judice against both Chinese and Japanese, and this is diligently fostered by the labor organizations ; but it is none the less the duty of the Church to seek the evangeliza- tion of these outsiders who by the provi- dence of God have been brought to our shores. If these people are a menace to our civilization, the danger is enormously les- sened by their conversion to Christianity ; and when truly converted, as many of them are, they are not behind their white neigh- bors in showing forth the fruits of the Spirit. While giving careful attention to the religious needs of the home population, the Indian tribes of Ontario, the North- West and British Columbia, it was not until 1873 that Canadian Methodism decided to enter the foreign field. Dr. Punshon had repeat- edly pressed upon the attention of the board the great value of foreign missions in quick- ening the missionary zeal and deepening the spiritual life of the Church at home, and there were others who shared his convictions on that point. The project was new, the claims of the home work were urgent, but the faith and courage of those who urged the venture — if venture it was — have been fully vindicated by the results. After much anxious consultation and prayer it was de- cided to begin a mission in Japan. This most interesting nation, which for centuries had been hermetically sealed against the world, had suddenly opened its gates, and mission- aries from various churches were already en- DAVID SALLOSALTON An eloquent Indian Preacher 01 British Columbia. (1853-187*.) REV. JAMES TURNER, Who has oversight of the. Chinese W ork in British Columbia REV. R.WHITTINGTON, D.D., Superintendent of Indian Missions in British Columbia. ■Kin MHMml^. • ... ^„.' "*'*'■••■ ' ■"■'■•. -J;'- /. CANOE MAKING BY OUR INDIANS AT SKIDEGATE, QUEEN CHARLOTTE ISLANDS, BRITISH COLUMBIA. Founding and Development 221 tering the field. It is true the former edicts against Christianity had not been with- drawn ; popular prejudice against everything foreign was still very strong, and those who volunteered for missionary service took their lives in their hands. But the old heroic spirit was not dead in the Church, and when the call came for men to enter an open but dangerous door, there were no signs of hesi- tation. From among a number of available men The Pioneer the choice fell upon the Rev. George Coch- Missionaries £ ° to Japan, ran, D.D., and the Rev. Davidson Macdon- Dr< Macdon- ald, M.D., and they were sent forth with aid and Dr. earnest prayers to found the first foreign Cochran - mission of Canadian Methodism. The results proved the wisdom of the choice. The diffi- culties encountered were many and great, and the missionaries had to proceed with the utmost caution ; but in the end faith and patience had their reward. Difficulties were surmounted ; prejudices and suspicions were allayed ; and the two missionaries gained a hold upon the confidence and sym- pathy of the people that has not been shaken to this day. In after years, when the mis- sion was in full operation, a volunteer from another church was on his way to begin work in Japan. On board the steamship he met a missionary of the Protestant Episco- pal Church of the United States who was re- turning after a year's furlough. Naturally the new recruit was anxious to profit by the experience of his fellow-passenger, and asked many questions about the country and the Annual Conference Formed, 222 The Methodist Church and Missions people, and the best methods of carrying on missionary work. In one of their conversa- tions, when touching on the latter point, the Episcopal missionary said in substance, "I do not think I can give you better advice than to study the work and methods of the Canada Methodist Mission. Their work has been conducted with singular tact and skill." japan In 1 889 it was found that the growth of the work in Japan had been such as to jus- tify reorganization and an increased meas- ure of autonomy. Accordingly an Annual Conference was formed which now embraces 5 districts, 25 circuits, with many out-sta- tions, and a membership of 2,636. This is altogether apart from the work of the Wo- man's Missionary Society, which is a very important factor. The two brethren who founded the mission are no longer connected with it. Dr. Cochran, after many years of valuable service, returned home in fail- ing health, and since then has passed to his eternal rest ; but in Japan, among the native Christians, the stu- dents he trained, the converts he won, his name is "as ointment poured forth." Dr. Macdonald, the "beloved physician," while on a visit to his native land in the lat- ter part of 1904 and the early part of 1905, suddenly "ceased at once to work and live," universally regretted by the Church both at home and abroad. For several years previous to 1900, lead- ing men in the Church were asking if the Founding and Development 223 time had not come when the Methodist ^west Church should survey the vast field of un- Mission evangelized heathendom with the view of ex- organized, tending the foreign work. The suggestion 1892. took practical shape at the General Confer- ence of 1890, when the project of a new for- eign mission was commended to the General Board of Missions, with authority to take such action as might seem to be desirable. When the question came up in the General Board it became evident that the suggestion was not premature. With practical unanim- ity the board affirmed the desirableness of at once occupying new ground, and as con- curring providences seemed to point to China, the Executive Committee was author- ized to take all necessary steps to give effect to the decision of the board. After careful consideration, the province of Sz-Chuan in West China was selected as a promising field. The Rev. V. C. Hart, D.D., who for twenty years had superintended the missions of the Methodist Episcopal Church in Cen- tral China, was secured as leader of the new enterprise, and with him was associated the Rev. George E. Hartwell, B.A., B.D., with 0. Iy. Kilborn, M.A., M.D., and D. W. Stev- enson, M.D., as medical missionaries. The Woman's Missionary Society also decided to enter the field, and two lady missionaries — Dr. Retta GifEord and Miss Brackbill — were appointed. In the spring of 1892 the missionaries Troubles reached their distant field, and for three in West years pursued their work with faith and pa- China " 224 The Methodist Church and Missions tience, chiefly in the cities of Chentu and Kiating. Then came the riots, during which all the mission property was destroyed, and the missionaries barely escaped with their lives. For a time the mission was com- pletely broken up, but ultimately the mis- sionaries returned and resumed their inter- rupted work. Everything continued peace- ful till the time of the Boxer uprising, when circumstances became so threatening that the missionaries were strongly urged by the British Consul at Chungking to leave the province and make their way to the coast, which they succeeded in doing. After an in- terval of a year and a half the missionaries again returned, found the premises intact, and once more resumed their work, veio ment There are twelve missionaries of the of the west Methodist Church in Canada now laboring China in West China, and an equal number under Mission. the control of the Woman's Missionary So- ciety. Besides the directly evangelistic work, there are three hospitals and a printing and publishing house, which is taxed to its ut- most resources to supply the demand. There is a widespread and urgent call, chiefly, among the student class, for instruction in the English language and in Western science, and the number who ask instruction from our missionaries is far greater than they are able to accommodate. If only the Church were able to send the needed reinforcements, a great harvest might be reaped in West China. Such is, in brief, an outline of the story Founding and Development 225 of mission work connected with the Metho- Methodism dist Church in Canada ; a story abounding is =■■«»- in thrilling incidents and wonderful triumphs si o n ary. 1S ~ of redeeming grace, which there is not space to record. But perhaps enough has been written to show that the Methodist Church, in its origin, history and traditions, is "es- sentially missionary," and that its provi- dential mission, in co-operation with other branches of Methodism, is to spread scrip- tural holiness all over the world. If the spirit of this mission is maintained, her ca- reer will be one of ever-spreading conquest. If it is suffered to decline, Ichabod will be written upon her ruined walls. 15 X. OUR HERITAGE IN MANITOBA, THE NORTH-WEST AND BRITISH COLUMBIA. Dangers of To come suddenly into possession of al- Sudden Wealth. most fabulous wealth is a danger of no small magnitude, whether the recipient be an in- dividual or a nation. Very few have suffi- cient stability of character to maintain their poise when such a tide comes in, and thou- sands are swept away by temptations that were unfelt when wealth seemed far away. The danger lies not in wealth in itself. Gold has no inherent power to corrupt men or nations. The real danger lies deep in human nature, in its selfish ten- dencies and aims. The good or ill is not in the yellow metal, but in the use we make of it. Regarded as a talent, a sacred trust to be faithfully administered, it brings untold blessings in its train ; but if treated as a personal possession to be hoarded, or expended on selfish gratifica- tions, it becomes a snare and a curse. The sudden increase of wealth brings with it a moral crisis in the history of men or nations, and such a crisis confronts us in the Dominion of Canada to-day. This con- dition has arisen chiefly from the recent 226 The Great North- West 227 "discovery"— for it is no less— of the great North- West. At a period within the mem- ory of men still living that vast territory was held to be of little account. In popular esteem it was believed to be a land of swamp and muskeg, with vast stretches of prairie, it is true, but with a climate so rig- orous and summers so short that cereals would not ripen, and even vegetables would* reach but a stunted growth. The whole land, we were told, was fit only for the In- dian and the buffalo, and should be left in their undisputed possession. For something like two centuries the adventurous fur trader had followed the prairie trails, or the lakes and streams of the farther north, from Lake Winnipeg to the Rocky Mountains, and in later times travellers, like Major Butler and the Earl of Southesk, had explored parts of the same immense territory ; but one might count on the fingers of a single hand the number who so much as dreamed that be- neath their feet lay sources of wealth "be- yond the dreams of avarice," and as inex- haustible as the sunshine and the rain. In the late sixties, which practically means First steps one generation ago, changes began, but on Toward 11 t ft Lit 1 Opening Up so small a scale that they were scarcely no- the west. ticed. A few adventurous emigrants chiefly from Ontario, found their way into the Great Lone Land. At Fort Garry some building sites were purchased from the Hud- son's Bay Company and a few unpretentious buildings were erected for business and dwell- ing purposes. Methodism, anticipating after The Great Transconti- nental Bail- way. 228 The Methodist Church and Missions developments, sent one of her most trusted sons — the Rev. George Young — to examine the ground and lay plans for the future. About the same time the federation of the provinces was accomplished, and provisions made for buying out the rights of the Hud- son's Bay Company so far as these affected the lands of the North- West. When the work of federation was completed and an unbroken Dominion stretched from ocean to ocean the necessity of binding together the scattered provinces by links of steel became apparent. It was a colossal undertaking, and not a few were found, in parliament and out of it, who either ridiculed the scheme altogether or prophesied financial disaster. But fortun- ately (providentially let me rather say) there were men prominent in public life who took in the possibilities of the future ; who saw that a timid or hesitating policy would not meet the case, and with a sparse popu- lation and very limited revenues behind them they carried through with astonishing rapidity a task that might well have daunted a populous and wealthy nation. unfavorable The building and equipment of the Cana- Reports dian Pacific Railway demonstrated the Canadian 6 boundless faith of its projectors in the fu- west. ture of the Dominion, and turned the atten- tion of other nations toward Canada as nothing else could have done. But years passed before the wisdom of the great enter- prise was justified and faith received its re- ward. Information respecting the attrac- tions of the Canadian North- West percolated CANADIAN P\CIFIC RAILWAY STATION, WINNIPEG. Some of the thousands who have come to find new homes in the Great West. HOW OUR POPULATION IS DISTRIBUTED THROUGHOUT THE DOMINION. Figures shew the numher of persons to the square mile. The Great North- West 229 slowly through the dense masses of the Old World, and was received with indifference or incredulity. Climatic conditions seemed adverse. The early settlers, before they had learned to adjust themselves to new condi- tions, found their hopes blighted by unex- pected reverses. Ominous rumors began to circulate of late frosts in spring and early frosts in autumn, and of promising fields of ripening grain beaten into the earth by piti- less hailstorms or devoured by grasshoppers. Then, just at the time when the North- West was to pass under the control of the Domin- ion authorities, all progress was checked by the revolt of the half-breeds under Louis Riel, resulting in long and costly military operations ; and before the memory of that episode had time to die away, a second re- volt, more disastrous than the first, put a further check upon the country's devel- opment and turned to other lands the thoughts of intending emigrants alike in the Old World and the New. A time came, however, when the tide fairly The Tidal turned. The Immigration Department at ™" ave °* Ottawa put forth prodigious efforts to secure plowing settlers, feeling that upon success in this di- Toward rection the future of the country depended. the West " Agents were appointed in Great Britain and Ireland, on the continent of Europe and in the United States. Information was scat- tered broadcast, lecturers went here and there, the aid of the press was secured wher- ever possible, and no stone was left unturned 230 The Methodist Church and Missions that might induce intending emigrants from other lands to turn their steps toward the Canadian North-West. All this had its ef- fect. Groups, both large and small, of var- ied nationalities and of diverse tongues, journeyed toward the new land of promise, and these, finding their incipient efforts re- warded, first by food and raiment, and soon by steadily increasing comforts, wrote to friends they had left behind, urging them to come to a land where they need call no man master, and where honest industry was sure of its reward. Impressions were deepened by reports of wonderful harvests safely gar- nered and finding ready markets at good prices, and with the opening of the twentieth century a tidal wave of humanity was flow- ing steadily toward the Canadian North- West. Have we room for this mighty host ? Iyet us see. The uiti- Not to speak at present of New Ontario, with its vast unpeopled stretches, we have in the provinces and territories which lie west. west of it, including British Columbia, an area which one hesitates to represent in fig- ures lest the statement might be regarded as a fabrication.* Suffice it here to say that after we have excluded everything with- in the Arctic Circle, the barren lands west of Hudson Bay, the rocky and unproduc- tive portions of Keewatin, and the mountain chains of British Columbia that are unfit for cultivation, there still remains sufficient fer- mate Re- sources of the Great * For detailed figures see Chapter I., pages 17. 18, 19. The Great North- West 231 tile territory to support a population of more than fifty millions,* and furnish be- sides enough foodstuffs to meet the needs of all other nations. Nor does it follow that the excluded portions mentioned above are valueless. The mountains of British Colum- bia are storehouses of mineral wealth, her forests of valuable timber are enormous, her fisheries practically inexhaustible ; and even the barren lands and the rocks and swamps of Keewatin may be found to contain trea- sures of no mean value. But that which most forcibly impresses intelligent observers to-day is the marvellous bread-producing power of the North-West. But yesterday it was an enormous buffalo pasture ; to-day it produces one hundred million bushels of wheat ; within two more decades it will be the acknowledged granary of the world. ! Less than a generation ago the opinion The Climatic vas almost universal, and is not entirely a c ° 1 ^ i * ions thing of the past even now, that the climate west, of the North- West was too severe for either farming or ranching, and the opinion was based on the assumption that the farther north one goes the colder it becomes. But this is a mistake. The isothermal line is not like the parallel of latitude, direct from east to west. For example, in a given season the line which starts, let us say from a point on the west coast of Newfoundland, at about the 48th parallel of north latitude, will be found * A very moderate estimate. 232 The Methodist Church and Missions to follow an irregular course south-westward till past the middle of the continent, where it touches the parallel of 41 deg. Then it turns sharply to the north-west, and near the 40th meridian of west longitude reaches the parallel of 51 or 52 degress north. Thus the line of equal temperature touches points separated by ten or eleven degrees of lati- tude. The mean temperature for July at Winnipeg is 66 deg., and at Prince Albert 62 deg., the former temperature being higher than any part of England. Then we must bear in mind the effect of altitude in modi- fying climate, a force more potent than lati- tude. On this point the Rev. John Mclyean, Ph.D., whose knowledge of North- West con- ditions is exceeded by that of very few, writes as follows : The Effect "Latitude has something to do with cli- of ■^ 1 * itu f e mate, but altitude overcomes the influence of latitude, as shown by the mountains crowned with snow in the tropics. It is im- portant to note the decline of altitude in northern lands. The great central plain of North America is two miles high in Mexico, the elevation at the crossing of the Canadian Pacific Railroad on the south branch of the Saskatchewan, near latitude 51 degrees, is 3,000 feet ; in the Athabasca district, lati- tude 55 degrees, it is 2,000 feet ; in the val- leys of the Iviard and Peace Rivers, latitude 56 degrees to 60 degrees, it is 1,000 feet, and still falls as you go northward, until the navigable channel of the Mackenzie River is reached, when the elevation is only 300 feet on Climate. The Great North- West 233 above the Arctic Ocean. The difference in the altitude of the continental plain in Wy- oming and ins the valley of the Mackenzie River is equivalent in its climatic effect to 13 degrees of latitude. The great Japan cur- The japan rent sweeps northward to the Arctic Sea, Current - and is deflected along the shores of Alaska and British Columbia, and produces effects similar to that of the Gulf Stream on the climate of Norway and Britain. A large por- tion of the northern Pacific Coast has a rainy season and a dry season after the fash- ion of tropical lands, and consequently there is little ice, and the ameliorating influence of this warm river of the sea extends into the interior. The mountain barriers in the north are not so lofty, and are less in width. The Union Pacific crosses the Rockies at an elevation of 8,000 feet, the Canadian Pacific Railway at a little over 4,000 feet, while the passes of the, Peace and Pine Rivers have an elevation of 2,500 feet above the sea level. The Chinook wind in Southern Alberta ^ he f hinook Winds. makes that district a splendid ranching coun- try, where horses and cattle roam the prairie all the year round without any stable accommodation, and keep in excellent con- dition. I/ight is as important as heat in the growth of vegetation, and while in Manitoba the high day temperatures, with much sun- Wn . y Y ? se ~ shine, cause the crops to mature quickly, £Jpia in the days in the far northern latitudes are the west, much longer than in the south. The wonder- ful rapidity with which vegetation advances in latitude 56 degrees, which may be taken 234 The Methodist Church and Missions as the average of the Peace River country, is partly due to the longer days, sunrise oc- curring there on June 20, at 3.12 a.m., and sunset at 8.50 p.m., which is a difference in the length of daylight of two hours or more, as compared with points in Iowa and Ne- braska. Throughout the North- West grasses, grains and vegetables mature in a much shorter time than in the regions further south. To the plodding farmer of lands be- yond the sea it seems incredible that in Manitoba, ' Saskatchewan and Alberta, in five months or less, an area of 1,500,000 acres should yield 30,000,000 bushels of wheat, and as much more of other grains." The Dan- With such an array of foundation facts, geva of one need not hesitate to speak of the future Materialism.^ ^ North _ West as assure d. There will be bad seasons as a matter of course, when harvests will be far inferior to those of re- cent years ; but such failures as would re- sult in famine, or even in serious distress to any considerable number of people, are sim- ply inconceivable. Only the chastening hand of God could bring about such conditions. As yet only a small fraction of the great territory is under tillage ; but with immi- gration rushing in with bewildering rapidity each year will see a vaster area brought un- der cultivation, and in a short time, perhaps two decades hence, the present wealth-pro- ducing power of the North-West will seem as nothing. When half the present century has run its course Canada will be one of the wealthiest of modern nations. This one cir- WINNIPEG IN 1868. WINNIPEG IN 1906. The Great North- West 235 ctimstance will constitute a moral problem of exceeding gravity. All history testifies that increase of wealth means the growth of luxury, and, that in turn means moral cor- ruption and decay. Even now the first low wash of a tidal wave of materialism flings its spray over town and country, and should it gather full strength it may submerge all the ancient landmarks of righteousness and abolish every distinction between right and wrong. The political, social and religious prob- The Great lems of the North- West are emphasized by ^ -^eat. the heterogeneous character of the popula- tion. Composed of many nationalities, speaking many tongues, vast numbers en- tirely illiterate, ignorant of the first prin- ciples of civil liberty and the duties of citi- zenship, with strong religious prejudices, but very ignorant of Scripture truth, with low moral standards and few aspirations beyond "What shall we eat, and what shall we drink, and wherewithal shall we be clothed ?" — the presence of such a popula- tion, reinforced by tens of thousands every year, lays upon the churches of the Domin- ion a task that but for the promise of Di- vine help would be appalling. What I have said in this connection refers chiefly to those who are coming to our shores from various provinces in northern Austria and southern Russia, but our duty is no less plain re- specting immigrants from other lands, who if left for years without Gospel preaching and ordinances will surely deteriorate mor- 236 The Methodist Church and Missions The Oppor- tunity and Responsi- bility of the West. ally and fall into utterly irreligious ways. In a new country like the North-West what with the loneliness of prairie life, and the absence in so many cases of the refining in- fluence of family life, the craving for some kind of excitement to relieve the monotony becomes irresistible, and where there are no religious restraints, vice and wealth and pleasure find willing victims. To oppose the almost universal tendency to worldliness and irreligion, to hold con- stantly before the people lofty yet attain- able ideals of civic righteousness and social morality, to teach with all authority that man shall not live by bread alone and that to hold the contrary is to deny God and de- grade man, to guard the sanctity of the mar- riage tie and the sacredness of the Day of Rest, to establish and defend those conser- vators and safeguards of all that is best in modern civilization — free churches and free schools, and to vindicate the authority and worship of Jehovah as the only guarantee of national security — these are some of the responsibilities confronting the Churches of this land, and to meet them successfully calls for a degree of devotion, liberality and self-sacrifice seldom witnessed and never more needed than now. XI. MISSIONS AMONG THE INDIANS. Those who are familiar with the story of some Canadian Methodism know how strongly the ^ amous -•- : , ,. ... , Workers evangelization of the Indian tribes has ap- Among- tne pealed to the sympathies and zeal of the Indians. Church. At an early period attention was turned to the needs of these neglected and degraded people, and some of the noblest workers the Church ever produced cheerfully gave many of their best days to the Christ- like task of seeking these lost sheep in the wilderness. The names of Egerton Ryerson, William Case, Peter Jones, the McDougalls (father and son), James Evans, Henry Steinhauer, Thomas Crosby and many more will ever be associated in grateful remem- brance with the work of Indian evangeliza- tion. At the close of the revolutionary war there si * Nations was a large emigration of Indians of the Six ^Tservfce. Nations from the Mohawk valley to the banks of the Grand River in Upper Canada, where a tract of land, sixty miles from north to south and twelve miles from east to west, was set apart by the British Gov- ernment for their use. Within this tract, beginning at the river's mouth, were located 37 238 The Methodist Church and Missions the Cayugas, Delawares, Senecas, Tusca- roras, Onondagas and Mohawks. These In- dians, under a celebrated chief named Tyen- denaga, commonly known among the whites as Captain Joseph Brant, rendered substan- tial aid to the British forces in the revolu- tionary war, and it was as a reward for ser- vices and to compensate for losses sustained that the reservation was set aside. They numbered about two thousand, and were all pagans except the Mohawks, who were nom- inally adherents of the Church of England, but bore the reputation of being rather worse in their morals than the pagan tribes. An Anglo-Saxon may be moral after a fashion without religion, but not so an Indian, espe- cially if he has come into contact with white civilization. He must be converted through and through if he is to make any headway against competition. The Pioneer In 1 823 Alvin Torry was appointed by the workers Methodist bishop to the Grand River Mis- indians in s i° n - His commission was to the white set- Ontario. tiers on his extensive field, but his route led him through parts of the reservation, and his heart was stirred by the spiritual desti- tution of the Indians. He held services at intervals among the Delawares, "with encour- aging results. He also preached to the Tus- caroras and Mohawks, who seemed pleased with his visits. But even before the advent of the missionary a little had been done. A pious shoemaker named Edmund Stoney, a Methodist local preacher, held prayer meet- ings in the house of Chief Thomas Davis, REV. JAMES EVANS. REV. WILLIAM CASE. REV. THOMAS CROSBY. REV. J. MCDOUGALL, D.D. ire TA TtTP TTVrr»TAMC Missions Among the Indians 239 who was in the habit of reading portions of the Scriptures to his neighbors and the Church prayers in the Mohawk tongue. Stoney also preached occasionally, and a few Indians were awakened. The second laborer was Seth Crawford, a pious young man from the Eastern States. When con- verted, a conviction took hold upon him that he ought to devote his life to the evan- gelizing of the Indians. Unexpected provi- dences led him to the Mohawks on the Grand River. He told them he came to learn their language and teach their children, and they consented that he might live with them and fare as they did. It was after his coming that the first awakening occurred. A marked event about this time was The conver- the conversion of Peter Jones, a young sion of peter mixed-blood, son of a white father and an Indian mother. The father, after hearing the Methodist preachers, was converted, and sent his son to school, where he mastered the usual rudiments of an English education. In 1823 he became acquainted with Seth Crawford, and heard Edmund Stoney preach on the subject of the new birth. I^ater he went with his sister to a camp-meeting on the Ancaster circuit, and while listening to the sermons, vl began," he said, "to feel very sick in my heart. ... I thought the blackcoats knew all that was in my heart, and that I was the person addressed. ... In spite of my Indian heart, tears flowed down my cheeks at the remembrance of my sins." At mid- 240 The Methodist Church and Missions night he went to his tent and fell asleep ; but soon two of the preachers came and awoke him, saying his sister was converted, and he must return to the prayer meeting. Here he found his sister rejoicing in the I/ord. Continuing in prayer till day-dawn he was enabled to trust in the mercy of God revealed in Christ Jesus. "That very in- stant," said Peter, "my burden was re- moved ; joy unspeakable rilled my heart, and I could say, Abba, Father. . . . Everything now appeared in a new light, and all the works of God seemed to unite with me in ut- Eariysocie- tering the praises of the Iyord." Soon after ties Among- a little class was formed by Alvin Torry, the Indians. ^ ^ e k ouse f Chief Davis, among whom were Peter Jones and his sister, and put in charge of Seth Crawford, and some wonder- ful displays of saving power occurred. On Torry's return from Conference in June, twenty were admitted as members of the society. A gracious work began on another part of the reservation, where both , whites and Indians were converted and a society formed. No wonder that Torry writes : "In weariness my mind is comforted and my soul is delighted in feeding these hungry natives with the provisions of the Gospel. Oh, I could endure hunger, or sit down thankfully to their humble fare, or lie down in Indian wigwams all my life, to be employed in such a work' as this, and especially if favored with such consolations as at times I have enjoyed since I commenced my labors on this mission." Missions Among the Indians 241 In 1825 a camp-meeting was held at Mount a ^ issi a s ' In _ Pleasant, a few miles from where the city *?^ s a Co ^ of Brantford now stands, and was especially verted, noteworthy for a number of conversions among the Mississaguas. These Indians were notoriously the most drunken and filthy in the country, the very lowest of the low, and yet they received the Gospel more readily than others, and its transforming power among them was wonderful. Up to this time they had depended upon hunting and fishing for their precarious livelihood ; now they began to clear and cultivate the soil, and to live in settled homes in a Christian fashion. In the summer of 1825 the Missis- saguas were notified by the Indian agent to assemble at the river Credit, about thirteen miles west of York, to receive their custom- ary annual presents and payments for the surrender of their lands. On the Sunday following their arrival Peter Jones preached to an audience of three hundred, whites and Indians, first in Ojibway and then in Eng- lish. The power of God came down upon some of the Indians, and they fell to the ground, some crying for pardon, and others rejoicing in the Iyord. Next day the Indians a christian repaired to the Humber River, twelve miles settlement nearer York. Many heathen were assembled, J* e JJ® besides the Christians from the Grand River, and were met by the Indian agent, Colonel Givens. Archdeacon Strachan, who had come out to see the Christian Indians, heard the children sing some hymns, and after- wards heard two read from the New Testa- 16 and Peter Jones. 242 The Methodist Church and Missions ment and others from a school-book. He spoke to them kindly, advising them to set- tle on their lands at the Credit, promised them assistance from the Government, and then prayed with them. The Indians agreed, and this was the origin of the Indian settle- ment at the Credit, which became a noted Methodist mission, and so continued till the Indians moved to the New Credit on the Six Nations Reserve. AivinTorry When the Christian Indians returned to the Grand River they were accompanied by a large number of pagans, some of whom were already awakened. On the following Sunday Alvin Torry preached, with Peter Jones as interpreter, and the word of the Lord was with power. As the result of that day's services forty-five were publicly baptized. Torry was much impressed with the spirit and ability of Peter Jones. "He is a youth," he said, "of much promise to his nation and the Church, and his labors are a continual blessing to his people." Knowing that there were bands of Indians on the river Thames who had not heard the Gospel, Torry and Jones agreed to visit them. One band was known as Moravians, because a Moravian missionary resided among them, and a few scattered ones were remnants of the Delawares who had been taught by David Brainerd and some Moravian mission- aries in the United States. The rest were pagans. The first to show an interest in these neglected Indians was John Carey, a pious school teacher, and it was at his re- Missions Among the Indians 243 quest that Alvin Torry and Peter Jones came ,to visit them. On this first visit the missionary and his interpreter spent five days, with scant food and sleep, and trav- elled sixty miles on foot through the wilder- ness. Subsequent visits were made, and by degrees the Gospel was introduced among the Indians of the Thames. The pirst At the Conference of 1825 the first Missionary Annual Report of the Missionary So- Report, 1825. ciety was presented. The meeting was addressed by Chief Thomas Davis and Peter Jones, and there was much joy among the brethren because a great and ef- fectual door unto the heathen had been opened. At the same Conference Elder Case, who was deeply interested in the evangeliza- tion of the Indian tribes, was transferred to the Bay of Quinte district. In the following winter he requested Peter Jones and Chief John Crane to visit the Indians in the vicin- ity of Belleville and back of Kingston. In work Begins the spring Peter Jones repeated his visit, ^^ n ^ 1 5j! and as a result of services held Case bap- Bay of tized twenty-two Indian converts, while per- Quinte con- haps fifty more were earnestly seeking the ference - Lord. Among the converts was John Sun- day, who became a faithful and useful mis- sionary among his people. Space will not admit of further details of Missions this most interesting work. Suffice it to opened i» say that after the first union with the Brit- *on'f Bay ish Conference in 1833 the work was ex- Territory, tended and strengthened ; and when the sec- ond union was consummated in 1847 a real 244 The Methodist Church and Missions forward movement began. Missions were opened in the Hudson's Bay Territory at Norway House, Oxford House and other points. James Kvans, of precious memory, was stationed at Norway House, where he founded one of the most successful missions in the whole field. To him belongs the dis- tinguished honor of having invented and per- fected a system of syllabic characters, so simple and yet so comprehensive that an Indian of ordinary intelligence can begin, af- ter two weeks' teaching, to read the Scrip- tures in his own tongue. In succeeding years grand work was done in these distant re- gions by Charles Stringfellow, Henry Stein- hauer (a converted Indian, two of whose sons are now missionaries to their people), Early Indian Robert Brooking, George McDougall, John Missions in McDougall (father and son), Egerton R. the North- Young, John Semmens and others. In the far West, near the Rocky Mountains, Robert Rundle introduced the Gospel among the Mountain Stonies with blessed effect ; Thomas Woolsey and Henry Steinhauer were sent to labor among the Crees ; and soon the McDougalls, father and son, entered the same field. In early days of mission work in British Columbia the Indians were not entirely neglected. White, Robson, Brown- ing and Pollard did what they could ; but they were so occupied with the work among the whites that they had scant time to spare for anything else. Some pious lay- men in Victoria interested themselves in the REV. H. B. STE1NHAUER, INDIAN MISSIONARY. Born at Rama, Ont., 1820; died 1884. Began work among his own people in the North-West, 1840. Missions Among the Indians 245 degraded tribes, and a few were won to a better life. At this time a letter from Edward , White Thomas was published in the "Christian Guardian," Crosby Goes telling of the destitute condition of the In- Columbia, dians and pleading for some one to go and teach them. The letter came under the eye of an ardent young Methodist in Ontario, Thomas Crosby by name, and his heart was fired to respond to the call. He borrowed from a friend enough money to pay ,the ex- penses of the long journey, and went forth trusting in God. Near the coal-mining town of Nanaimo was a band of Flathead Indians, and among these he began his work, gather- ing the children in a school and speaking to the adults when he had opportunity. The Chinook — a jargon used by the tribes for trading purposes — was easily acquired, but it was a wretchedly poor vehicle for con- veying religious truth. A knowledge of the Flathead tongue, which Crosby labored dili- gently to master, enabled him to work ,to better advantage, and by his efforts, in asso- ciation with others, some of the Indians were savingly converted. Among these was saiiosaiton. a lad named David Saiiosaiton, who early displayed such burning zeal for the salvation of his people, and such wonderful gifts as a speaker, that the missionaries encouraged him in every way. Though perhaps not more than sixteen years of age when converted, his natural gifts of oratory were such that his fame spread all over the adjacent coun- try, and he became known among the white 246 The Methodist Church and Missions How the Gospel Reached Port Simpson. people as the Morley Punshon of the Pacific Coast. His zeal was equal to his gifts, and finally carried him beyond his strength. No labors were too great, no journeys too diffi- cult, if only he could reach his people with the message of salvation. In his zeal to reach an appointment he crossed a stream amid floating ice, and though wet and chilled conducted a service. A severe cold followed, which settled on his lungs and ultimately terminated his life. But he died in holy triumph. Every year large numbers of Indians came down from the North to catch salmon in the Fraser River or pick hops in the fields of Oregon, and Victoria was a common stopping-place both going and returning. Here some Indians from Port Simpson found their way to a building where some pious laymen were holding meetings, and two or three were converted. These at once began to plead for a missionary. After some nego- tiation, and a visit to the place by the chair- man of the district, Thomas Crosby volun- teered for the service, and was sent accord- ingly. On reaching his distant field, seven hundred miles north of Victoria, he called the people together, told them who he was and why he had come. Then he told them they must have a house built in which to worship the Great Spirit, and learn about His Son Jesus Christ, and asked them to give whatever they could to help build the house. With strange readiness they re- sponded to the call, and in the shape of guns, Missions Among the Indians 247 blankets, silver ornaments and money, that assemblage of heathen contributed to the value of over $400 to aid in building a house for the worship of One who to them was as yet "the unknown God." Surely, thought the missionary, these people are ripe for the Gospel ; and so it proved. A commodious church was built with aid from the Mission Rooms, and a revival followed, in which scores were converted. Quickly the news spread in all directions, and this was the form in which the message went from vil- lage to village up and down the coast and away into the far interior : "A great light has come to Port Simpson, and they have built a wonderful house for God." I^arge numbers of Indians came from all directions to see and hear for themselves, and these in turn carried back the tidings to distant villages, saying that the half had not been told them. Nor was this the only gracious visitation A Remaric- that Port Simpson enjoyed. On one occa- able Revival sion a remarkable revival broke out, appar- J* po ^ n ently without any human agency. Mr. Crosby had gone to visit outlying villages on a tour that would last several weeks. Af- ter his departure the Holy Spirit began to work mightily among the people. In the middle of ,the night several Indians went to the mission house, awoke the inmates, and asked Mrs. Crosby to give them the key of the church. Thinking it best to manifest no surprise, she gave them- the key and they went away. Mrs. Crosby then lit a lantern 248 The Methodist Church and Missions Results of Mission Work Among* the Indians. and asked the lady who taught the school to accompany her to the church, that they might see what the Indians were doing. Softly opening the door, they saw by the light of the lantern some scores of Indians kneeling on the floor in the dark, and with sighs and tears pleading with God for sal- vation. For many days and nights in suc- cession did those faithful women carry on the services, and by the time Mr. Crosby re- turned it seemed as though the whole village had been profoundly moved. During and af- ter some of these wonderful outpourings bands of young men would take canoes and start off, in some cases scores of miles, to tell the people of other villages of the good news of salvation, and in this way the Gos- pel was carried to many who otherwise would never have heard it. Since then per- manent missions have been established at many points and are still in successful oper- ation. As the direct result of missionary ef- fort among the Indians of British Colum- bia tribal wars have entirely ceased, heathen villages have been transformed into Chris- tian communities, and the gross immorali- ties of the dance and the "pot latch" have given place to assemblies for Christian in- struction and sacred song. In the North- West similar results have been achieved, and it has been demonstrated that the advance- ment of the native tribes in intelligence, in morality, in loyalty, and in the arts of civ- ilized life, keeps even step with the progress RED DEER, Al.TA. m'dOUGALL ORPHANAGE, MORLEY, ALTA. COQUAI.EETZA INSTITUTE, CHII.LIWACK, B.C. BRANDON, MAN. MUNCEY, ONT. INDIAN INDUSTRIAL INSTITUTES. Missions Among the Indians 249 of Christian missions. Very significant is the fact that during the second revolt among ; certain Indians and half-breeds in 1885, led by Louis Kiel and Chief Big Bear, not one Indian member or adherent of the Methodist Church was implicated in the dis- turbance, and it is a well-known fact that the unswerving loyalty of the Christian In- dians — notably Chief Pakan and his people at Whitefish L,ake — contributed more than any other circumstance to prevent a general uprising of the Cree nation. At the present i n aian time there are 66 Indian missions under the Missions in jurisdiction of the Methodist Church, with 1905, 37 missionaries, 13 assistants, 31 teachers, and 9 interpreters — a total of 90. Besides the ordinary day schools there are 6 indus- trial institutes and boarding schools, with accommodation for about 500 pupils. The membership returns from the Indian mis- sions for 1904-5 show an aggregate of 5,084. XII. A MISSIONARY MESSAGE TO THE YOUNG PEOPLE OF CANADIAN METHODISM. In these days of religious as well as social unrest, when there is more disposition to criticize God's Word than to obey it, there are certain great truths, related to the mis- sionary enterprise, which need to be clearly apprehended by all Christians, not only as affording safe anchorage in the shiftings of human opinion, but to enable them to esti- mate aright the greatness of their responsi- bilities, the grandeur of their opportunities, and the certainty of the consummation fore- shadowed in prophecy and promise. The word I. The first truth to be firmly grasped is of God t hi s . "The word of our God shall stand for- Forever. ever." Without this we have no sure foun- dation on which to build. If the Bible be not in very deed and truth the Word of God, anything we base upon it is like a house built upon the sand. Sceptics have not been slow to perceive this, and all along the line their efforts have been directed to one end — to undermine the world's faith in the Bible as an inspired revelation of God's will to A Missionary Message 251 man. To do this a great deal had to be taken for granted. It was assumed — not proved — that the Bible was an ordinary book, to be treated like any other. As an ordinary book it could contain no supernat- ural element. Thus a prophecy and a miracle were ruled out by a single stroke of the pen, and anything in the Bible which could not be explained on natural grounds was to be regarded as fraud or fiction, to be instantly rejected. This was characteristic of the rationalism of Germany a century ago, and it is characteristic of much of the so-called "higher criticism" of to-day. Iyet lovers of the Bible be on their guard, lest by unwittingly conceding the sceptic's premise they find it impossible to escape his conclu- sion. But let them not be dismayed. The main positions of the rationalism of a cen- tury ago are utterly discredited to-day, and such will be the fate of much that now passes for "higher criticism." In spite of all assaults the Old Book stands unshaken, the unchangeable word of the I^ord of Hosts. 2. The next truth is that from eternity it God's Eter- has been the purpose of Almighty God to set nai Purpose: up here, in this world, a kingdom of right- to Establish eousness and peace that should ultimately a xing-dom subdue all other kingdoms, and fill the whole of Rig-nt- earth with the glory of God. This kingdom *™ s p e e s a s ce< was typified in ancient times by the call of Abraham ; the enslavement of his descen- dants in Egypt and their subsequent deliver- ance, their segregation as a distinct nation- ality with a polity that was largely moral Take De- finite Shape 252 The Methodist Church and Missions and spiritual, rather than political. At this stage in the development of the kingdom the Iyord was King, and the central idea was separation from the religions, customs and practices of the nations round about. At Christ's In the advent of "God manifest in the King-dom flesh," the kingdom which had been typified Beg-an to in the history of Israel, and shadowed forth in the rapt visions of the prophets, began to take definite shape, not as an ideal govern- ment, but as an ideal community. In the teachings of Jesus Christ the laws of the kingdom were clearly enunciated, and its leading characteristics boldly outlined. It was to be in this world but not of it. Its spirit, laws, maxims, policy, methods, were to be the very reverse of those which had obtained in the kingdoms of this world. Its organization was to be of the simplest kind. It was to have no visible or human head, but he who would be greatest was to be ser- vant of all. It was to employ no force, col- lect no taxes, maintain no army, offer no resistance, inflict no punishments, revenge no injuries. Its one sole weapon of discip- line was to refuse fellowship with incorrig- ible offenders. In this kingdom personal rights, as the world understands the term, were to have no place. Save the right of mutual service, rendered with a whole heart- edness that seeks for nothing in return, but is content, like the rain or the light, to pour itself out upon all who need. 3. The next truth is that in the purpose and plan of God this kingdom is to be self- REV.C.H. LAWFORD, M.D., Missionary to the Galicians, Alta. REV. G. MERLINO, Missionary to the Italians, Toronto REV. KOVAR, Missionary to the Foreigners in Winnipeg. REV. S. D. CHOWN, D.D., Secretary of Temperance and Moral Reform. A Missionary Message 253 propagating ; that its chief, if not its sole T *e Bu si- business, is to extend its organization along ^Church: the lines and by the methods which Christ " The Evan- enjoined, until the whole earth is subdued, seUzation and the kingdom of this world becomes the World .» kingdom of our God and His Christ. Trans- lated into the language of to-day this sim- ply means that the Church of God, by its very constitution, is radically, essentially and altogether missionary, and cannot, without missing the very purpose of its be- ing, be anything else. Christian missions do not belong to the category of experiments, expedients or voluntary benevolence. Their foundation is the revealed will of God — the express command of the King and Head of the Church. In the words of another, "The whole of revelation, in its broad lines of tendency, in its dispensational developments, in its purpose and spirit converges on this — that the Church of Christ, elected, redeemed and endowed, enjoys all her rights, possesses all her privileges, and holds all her endow- ments of grace for the evangelization of the world. The missionary enterprise is not a mere aspect or a phase of Christianity ; it is Christianity itself. 4. The next truth is that disobedience to The secret the will of Christ in this matter means spir- of Real < itual poverty, barrenness and death, while obedience obedience means abounding spirituality and to Christ, real success. I say "real success" advisedly, because nothing is easier — nothing more common— than for a Church to exhibit those signs of apparent success whereby multitudes 254 The Methodist Church and Missions The Spirit- uality and Success of a Church Measured toy Its Missionary Spirit. Three Great Church Movements. are deceived, while the proofs of real vitality are altogether wanting. It is the story of the Church of the Laodiceans over again : "Because thou say est, I am rich, and have gotten riches, and have need of nothing ; and knowest not that thou art the wretched one and miserable and poor and blind and! naked." Nothing is more common than to hear growth in numbers and wealth and fashion quoted as evidences of success, although the graces of the Holy Spirit, by which alone a true church is recognized, are sadly lacking. 5. The fact is the spirituality and success of a church can be more accurately measured by its missionary spirit and enterprise than in any other way. No one will dispute the statement that the strength of a church depends upon the number of true believers which it contains ; but believers are true only in so far as they resemble Christ and obey His word, and His word, above all other words, is to preach His Gospel to the whole creation. The non-missionary church decays and dies, the missionary church lives and grows. All the way from Pentecost to the latest outpouring of the Holy Ghost, every great spiritual awakening has been followed by a new departure in the field of missions ; and, conversely, such departures have always been times of blessing to the home churches. There are three periods which stand out in history as periods of great church move- ments, namely, the third, sixteenth and eigh- A Missionary Message 255 teenth centuries. The first was marked by the construction and reconstruction of doc- trine ; the second, by church reform ; the third was a mighty spiritual baptism, out of which came the great missionary movement of the present day. In the first two there was no enterprise of missions ; they were movements in which the Church was self- centred, and from them, among some good things, the Church inherited two things that are not good, namely, an unpreachable the- ology and a party spirit. The third was a movement dominated by a spirit of intense evangelism, the force of which becomes mightier as the years go by. Happy the church that perceives the day of her grac- ious visitation, and throws herself into the great currents of God's providences. She shall surely "stand in her lot at the end of the days," and share in the triumph that is coming, while the church that sees not and will not follow, is doomed to decay and death. 6. Another truth, often stated in words, For the but seldom realized in its full significance, is Establish- es : That for the accomplishment of His HiTKing-- great purpose Christ demands an utter sur- dom Christ render of ourselves and our possessions to Deman ds an Him and to His plan for the world. A sur- ^ndeVoT render of ourselves : how often this is talked Ourselves about, how little understood. Perhaps one and ° ur reason we understand so little about it is because we talk so much. We define, but do not execute. Our consecration is in the ab- stract, not in the concrete. There is 256 The Methodist Church and Missions knowledge and conviction, but it does not pass into action. All this is disastrous. To know and not to do is to mar and mutilate the very soul within us, and to render advance in the divine life impossible. "Better is it that thou shouldst not vow, than that thou shouldst vow and not pay." If conse- cration means anything it means that hence- forth we are not our own, much less the world's. We are Christ's, and His only, to follow Him in daily service, to confess Him at all hazards, to undertake whatever He commands, to forsake friends and home, kin- dred and country, if so He require, having no will but His, no aim but His glory, no end but the triumph of His cross. And this consecration would be the merest pretence if it included ourselves but stewards, exempted our possessions. If we belong to Christ in any sense that is not deceptive and misleading we are no longer owners, we are stewards ; and "it is required in stewards that a man be found faithful." How the primitive Christians understood this is clear from the record ; for "not one of them said that aught of the things which he possessed was his own ; but they had all things com- mon." No wonder it is said that "great grace was upon them all." If we would get back to Pentecostal blessings we must first get back to Pentecostal surrender. Let there be less talking and more doing ; less theory and more practice ; less glorifying of self, and more glorifying of the Holy Ghost. 7. The next truth to be realized is that We Are Not Own ers. tout A Missionary Message 257 earnest, persistent, believing prayer is a Prayer, a mighty force to hasten the coming of the Jjjj^ 3 ^ kingdom. There are those who tell us we Hastening no longer need to pray, "Thy Kingdom the coming come," because the kingdom has come King . aoin . already ; but such misinterpret alike the phrase and the fact. They interpret it to mean the reign of Christ in the individual heart. Doubtless it means that, but it means much more. Christ came to set up the kingdom of heaven first in individual hearts and lives, but ultimately in universal society, and while in the first sense the king- dom has already come to many, it will not have come in the larger and fuller sense till the other half of the petition is answered, "Thy will be done as in heaven so on earth." When this truth is fully grasped our prayers will have a new significance and take a new direction. Then there will be less pleading with men for money, and more pleading with God for the endowment of power. When the power comes the money will come also, as far as God sees it to be necessary. I,et the baptism of power come upon the Church (and it will come when be- lieving prayer is made possible by a real consecration), and everyone will be so eager to tell the story that it will pass from man to man, from woman to woman, swift as the light and silent as the dew. Then the kingdom of God, like the leaven to which Christ compared it, will permeate universal society, and this world will own and obey its lyord. 17 258 The Methodist Church and Missions The Duty g. Many Christians need to learn this Hour* truth, that the duty of the hour is to take up the work that lies nearest, and do it with both hands, a single eye and an earnest heart. To-day the thoughts and prayers of multitudes are turned toward the distant fields of heathenism, and their minds are filled with glorious visions of Christ's speedy and universal triumph. So near appears this desirable result, and so easy of achieve- ment, that in the estimation of some going out to the foreign field as a missionary seems little more than a holiday picnic, requiring little preparation and less sacri- Tne Mi«- fice. At intervals I receive letters from ■lonary can. young men and women, speaking of their desire to be employed in some way in mis- sion work, when it is evident they have no conception of what mission work means, or what it involves. God forbid that I should discourage the feeblest desire to work for the Master ; but I cannot forget that while this conception of conquering the heathen world for Christ is an inspiration, it is also a danger ; for the thought of "distant fields and pastures new" may lead us to overlook the work that lies at our very doors, and may also lead some to think that one may be a useful and successful missionary abroad who has never accomplished anything at home. When one tells me that God has called him to be a foreign missionary, it is not for me to deny the statement ; but I doubt much a man's call to labor in China who has never had a call to labor in his own INDIAN CHILDREN IN SCHOOL. INDIAN CHILDREN — PLAYTIME. Helping to Solve the Indian Problem. A Missionary Message 259 neighborhood. Give us, as missionaries abroad, men like Andrew, who "findeth first his own brother, Simon, and saith, We have found the Messiah." "Work for the good that is nighest, Dream not of greatness afar ; That glory is ever the highest Which shines upon men as they are. Work, though the world may defeat you, Heed not its slander and scorn ; Nor weary till angels shall greet you With smiles through the gates of the morn." The earnest doing of the work that lies Men of nearest will not only help to correct roman- J5 ear . , . . Vision and tic and therefore misleading notions of the Robust Work of a foreign missionary, but will help Faith to correct another tendency of the times 1Teeded - that has influenced many — I mean a vague, dreamy, sentimental looking for the per- sonal coming of the I^ord, and an equally vague and dreamy hope that His coming will accomplish what the preaching of the Gospel and the mighty working of the Holy Spirit cannot, as they think, effect. There is need to-day that men of clear vision and robust faith should repeat in the ears of a dilettante Christianity the words of the angel's mes- sage, "Ye men of Galilee, why stand ye gaz- ing up into heaven," while all about you is work to be done ? If the time of the Mas- ter's coming is not yet, your gazing will not bring Him one day the sooner. If He is coming quickly, in what better attitude can you be found than in doing with both hands 26o The Methodist Church and Missions What is ■Watching" for the Ziord's Coming 1 ? the work He gave you to do. Many years ago, when the Connecticut State Legislature was in session, a sudden and unusual dark- ness fell upon the landscape. So dense be- came the gloom that a member, in great alarm, moved the adjournment of the House, believing that the end of the world had come. But the Speaker of the House said, "No ; if this be not the end of the world there is no ground for alarm ; if it be the end of the world, I desire to be found doing my duty." Let this faith be ours, and it mat- ters not when the message, "IyO, I come quickly," may reach us. Conscious that in all integrity of purpose we are doing the work assigned us, we shall joyfully answer, "Even so, come, Iyord Jesus !" Some years ago a striking cartoon appeared in a religious paper. It depicted a night scene at the seaside when "darkness was upon the face of the deep." On the rocks was seated a human figure, robed in a black mantle, holding a telescope to his eye and gazing across the ocean to where a faint haze of light could be dimly seen on the dis- tant horizon. He was watching for the coming of His Iyord. But just behind him, not far away, stretched wide fields of golden grain, awaiting only the advent of the reaper to be safely garnered, while amid the drooping harvest stood the Master, beckon- ing to the idle watcher on the rocks and saying, "Your work lies here !" Or, to change the scene, let us look upon Jesus as He sits in Simon's fishing boat on the lake A Missionary Message 261 of Gennesaret, ■ and hear Him saying, "launch out into the deep and let down your nets for a draught." Then, from this commonplace, everyday occurrence, let us bring up the deeper lesson that lies beneath the surface : "Launch out into the deep !" The awful depths of a world's despair ; Hearts that are breaking and eyes that weep, Sorrow and ruin and death are there, And the sea is wide And the pitiless tide Bears on its bosom away — away — Beauty and youth In relentless unruth To its dark abyss for aye — for aye. But the Master's voice comes over the sea : "Let down your nets for a draught for Me." He stands in our midst on the wreck-strewn strand, And sweet and royal is his command. His pleasing call Is to each — to all ; And wherever the royal call is heard, There hang the nets of the royal word, Trust in your nets and not in your skill, Trust to the royal Master's will ! Let down your nets each day, each hour, For the word of a King is a word of power. And the King's own voice comes over the sea : "Let down your nets for a draught for Me." ANALYTICAL INDEX. This Index is intended for use in studying the text-book. Having read over the analysis of the chapter to be studied before taking up the chapter itself, the student sees exactly what ground is covered by the section to be mastered. After having studied the chapter, further reference to the analysis will be invaluable, as the matter is here arranged to show what is most important and what is subordinate. The analy- sis may also be used to test the accuracy of one's know- ledge of the text, by stating clearly the facts, which are sometimes but suggested in the analysis. The numerals following each topic and sub-topic refer to the pages in the text where each may be found. CHAPTER I. THE METHODIST CHURCH. I. Its Right to be Called a Church, 9. 1. Because of what a church is, 9. 2. Because it has all the distinctive marks of a true church, 9. 3. Because of the mighty works wrought by the Holy Spirit through its instrumentality for more than one hundred years. II. Its Field of Operation, 10-20 : 1. In general, 10 : a. Geographically, 10 : (1) Its field is of vast extent. b. Historically, 10 : (1) Though limited to one hundred years it has left an indelible impression on the people and their institutions by having (a) regenerated in- dividuals, 10 ; (b) purified homes, 10 ; (c) trans- formed communities, 10 ; (d) moulded institu- tions, 10 ; (e) fought and won the battle of civil and religious liberty, 10 ; (f) shaped the educa- tional policy of whole provinces, 10 ; (g) founded 262 Analytical Index. 263 institutions of higher learning, 10 ; (h) created a clean and wholesome literature, 10; (i) leavened the theology and stimulated the evangelistic zeal of sister churches, 10 ; (j) gathered around its standard one million adherents — nearly one-sixth of the population of the Dominion, 10. 2. In particular, 10-20: a. Newfoundland : (1) Situation, 10. (2) Area, 11. (3) Resources, 11. (4) Settlements, 11. (5) Methodism : (a) Represented in most of the settlements, 11. b. Statistics of 1905, 11: 1 Con- ference, 5 districts, 63 circuits and stations, 48 ordained ministers, 31 probationers for the min- istry, 12,292 communicants, 15,559 scholars in the Sunday Schools. b. Cape Breton and Nova Scotia : (1) Situation, 12. (2) Area — actual and comparative, 12. (3) Population — number and characteristics, 12. (4) Methodism, 12: 1 Conference, 10 districts, 110 cir- cuits and stations, 122 ordained ministers, 12 probationers for the ministry ; 16,028 communi- cants, 57,500 communicants and adherents (12%% of the population), 15,800 scholars in the Sunday Schools. c. New Brunswick and Prince Edward Island : (1) Situation, 12. (2) Area — actual and comparative, 12. (3) Population, 12. (4) Methodism, 13 : 1 Conference, 8 districts, 92 circuits and stations, 103 ordained ministers, 7 probationers, 13,875 communicants, 35,973 com- municants and adherents (about 10% of the population), 13,608 scholars in Sunday Schools. d. Quebec : (1) Boundaries, 13 : (2) Area — actual and comparative, 14. (3) Resources, 14. (4) Population — number and nationality, 14. (5) Methodism, 15 : (a) Among French — a few scattered missions. (b) Among English and sections where the population is mixed — the Montreal Conference (extends to east of Kingston in Ontario) : 1 Conference, 11 districts, 217 circuits and stations, 241 ordained ministers, 29 probationers for 264 Analytical Index. the ministry, 36,993 communicants, 42,014 com- municants and adherents, 30,928 scholars in Sunday Schools. e. Ontario : (1) Boundaries, 15. • (2) Area — actual and comparative, 16. (3) Resources, 16. (4) Methodism, 16 : 4 Conferences — Bay of Quinte, Toronto, Hamilton and London (in addition to part included in Montreal Conference), 53 dis- tricts, 743 circuits and stations, 978 ordained ministers, 84 probationers for the ministry, 188,406 communicants, 666,388 communicants and adherents, 159,806 scholars in the Sunday Schools. f. The Great North-West, 17, 18 : (1) Part of Canada for little more than one gen- eration (since 1867), 17. (2) Political subdivisions, 17, 18 : (a) Manitoba : 1. The first political division, 17. 2. Area — actual and comparative, 17. 3. Capital, Winnipeg — in 1868 known as Fort Garry, a few scattered huts around the Hudson's Bay trading post, 17 ; in 1905 a handsome city of 80,000 inhabitants, 17. (b) The new provinces, Saskatchewan and Al- berta, 18. (c) The districts, Ungava, Keewatin, Mac- kenzie and Yukon, 18. (3) Combined area of the provinces, 18. (4) Methodism : (a) Previous to 1868, only a few missionaries to Indians in farther north, leaving the white settlers to the ministry of the Presby- terians and the mixed bloods to the Roman Catholics and Anglicans, 17. (b) In 1868 work began at Fort Garry by Rev. George Young, 17 ; preached in his own house to a handful of people, 17 ; laid foundation for future. (c) At the present time, 1905. 1. In the dis- tricts : Ungava, none, 18 ; Keewatin, a few missionaries to the Indians, 18 ; Mackenzie, none, 18 ; Yukon, 1 minister, 18. 2. In the provinces, a network of agencies, 18 : 3. Conferences, 27 districts, 359 circuits and stations, 286 ordained ministers, 65 proba- tioners for the ministry, 28,315 communi- Analytical Index. 265 cants, 76,572 communicants and adherents, 27,002 scholars in the Sunday Schools, g. British Columbia : (1) Situation, 19. (2) Area — actual and comparative, 19. (3) Resources, 19. (4) Methodism, 19 : 1 Conference, 7 districts, 105 circuits and stations, 73 ordained ministers, 16 probationers for the ministry, 6,878 communi- cants, 25,047 communicants and adherents, 9,184 scholars in the Sunday Schools. h. Foreign Work : (1) In Japan, 19 : (a) Its beginning in 1873 by Rev. George Cochran, D.D., and Rev. Davidson Mac- donald, M.D., 19. (b) Its present force, 19 : 1 Conference, 5 districts, 28 circuits and stations, 10 foreign missionaries, 25 ordained native pastors, 18 unordained native pastors (evange- lists), 2,965 communicants, 3,222 scholars in the Sunday Schools. (2) In West China, 19, 20 : (a) The beginning of work, 1891, by Rev. V. C. Hart, D.D., O. L. Kilborn, M.A., M.D., Rev. G. E. Hartwell, B.A., B.D., and D. W. Stevenson, M.D., 19, 20. (b) The interruptions by the riots of 1895 and the Boxer uprising, 1900, when the missionaries had to leave the province, 20. (c) The present prospect, hopeful, 20. i. In the whole Dominion — a summary, 20 : (1) Area : (a) Unorganized — actual and compara- tive — occupied by the wandering Indian and adventurous fur-trader, (b) Organized, 20. (2) Population, 20. (3) Future possibilities and responsibilities, 20. III. Its Forms of Church Government at Different Periods, 21. 1. Methodist Episcopal: Because its preachers were ap- pointed by, and under the jurisdiction of the American bishops, 21. 2. Wesleyan Methodist, 1832 : When the Canadian Con- ference united with the English Wesleyan, 21. 3. The Methodist Church of Canada, 1874 : When the Wesleyan Methodist, the Methodist New Connection, and the Conference of Eastern British America united, 21. 4. The Methodist Church, 1884 : When the Methodist Church of Canada, the Methodist Episcopal Church In Canada, the Primitive Methodist Church in Canada, and the Bible Christian Church of Canada united, 21. 266 Analytical Index. IV. Its Polity, 21-23. 1. The Quadrennial General Conference, 22 ; a. Members, 22 : An equal number of (1) ministers elected by the ministers in the Annual Conferences. (2) Laymen elected by the laymen in the Annual Conferences. b. Authority, 22 : (1) Makes rules and regulations for the whole Church under certain restrictions. (2) Elects one or more superintendents for term of eight years. (3) Decides the number and boundaries of the Conferences. 2. The Annual Conferences, 22 : a. Number, 22 : 1 in Newfoundland, 11 in Canada, 1 in Japan. b. Members, 22 : Equal numbers of ministers, who are members ex-officio, and laymen, who are elected by the laymen in the Annual District meetings. c. Powers, 22 : (1) Elects its own Secretary ; (2) elects its own President, who presides at its sessions, or on alternate days with the General Superin- tendent, if he be present ; conducts ordination ser- vices if General Superintendent be absent ; presides in the Stationing Committee. 3. Boards and Committees appointed by General Confer- ence, 23 ; composed of equal numbers of ministers and laymen, to control the connexional interests between its sessions : Missionary, Educational, Publishing, etc. 4. Other Church Courts, 23 : a. Quarterly Official Boards, Leaders' meetings, etc.; patterned after the British "Wesleyan type, 23. b. Court of Appeal to hear and decide appeals from lower courts, or officers of the same on questions of law, 22 : (1) Decisions of Presidents or presiding officers at Annual Conference. (2) Decisions of An- nual Conferences that exceed their jurisdiction. (3) Decisions of General Superintendents in Com- mittees and Boards over which they preside. (4) Decisions of Committees and Boards of the General Conference that exceed their jurisdiction. V. Its Missionary WoiA, 23-26 : Accomplished Through the Agency of 1. The Missionary Society of the Methodist Church, 23, 24. a. Its organization, 1824, 23 : (1) To reach the Indians, 24 ; (2) to assist home missions to some extent, 24 ; (3) to afford, ultimately, some aid to those carrying the Gospel to the regions beyond, 24. Analytical Index. 267 b. Its Executive, 24 : (1) The General Board, 24. (a) Members : The General Superintendent, 24 ; the officers of the Society, 24 ; 34 other members, ministers and laymen, in equal numbers (6 ministers and 6 laymen, elected by General Conference for a 4 years' term, and 22, either ministers or laymen, elected by Annual Conferences, for a 4 years' term), 24. Duties : To meet annually to review the mission work of the church at home and abroad, 24 ; to apportion the funds at the disposal of the Society, 24. (2) The Executive Committee, 24. (a) Members : General Superintendent, officers of the Society, 9 ministers and 9 laymen appointed by the Board, 24. (b) Duties : To attend to business between the sessions of the Board, 24. 2. The Woman's Missionary Society, 24, 25 : a. Organization in 1881, 24. b. Assets, 25. (1) Annual income : In 1881 it was $2,916 ; in 1905 it was $85,421. (2) Property valued at over $56,000, 25. c. Executive, 25 : A Board which manages its affairs in harmony with the General Society, 25. d. Workers, 25 : Over 40 evangelists, teachers, doctors, nurses, Bible-women, etc. e. Work accomplished, 25 : (1) On mission field, 25. (2) In home church, 25 : fostering the missionary spirit, 25 ; cultivating systematic giving, 25 ; furnishing an outlet for the zeal of consecrated women, 25. 3. The Young People's Forward Movement for Missions, 25, 26 : a. Organization in 1895 for work (1) in Epworth Leagues, 25 ; (2) under direction of the General Board, 25. b. Motto : Pray, Study, Give, 25. c. Methods : Campaigning Leagues, 25 ; circulating missionary literature, 25 ; studying missionary problems, 25 ; training in systematic giving, 25. d. Work accomplished : Much done to develop the mis- sionary spirit in the Church, 25 ; an annual income of $33,666 secured, 25 ; 46 missionaries supported in whole or in part, 25. VI. Its Educational Work, 26. 1. The work accomplished : a. By the Church in higher education, 26 : (1) led the 268 Analytical Index. way to higher education by establishing in Upper Canada the first college with university powers, 26; (2) established and maintains 1 university, 11 col- leges, 1 academy, 24. b. By the Missionary Society, 26 : (1) Among the In- dians, by co-operation with the Indian Department of the Canadian Government, 26 : 19 day schools, 2 boarding schools, 4 industrial institutes. (2) Among the French : The French Methodist Insti- tute, Montreal, 26. (3) In foreign lands, 26. 1. The value of the property acquired, 26 : a. College and school property, $2,171,164. b. Property owned by Woman's Missionary Society, $56,000. VII. Its Publishing- Interests, 26, 27. 1. Assets in 1902, $640,000, 27. 2. Working capital in 1902, $423,000, 27. 3. Net profits for quadrennium, ending 1902, $85,000 ; for Superannuated Ministers Fund, $12,000 ; for increase of working capital, $73,000, 27. 4. Publications — weekly, monthly, etc. — 350,000 for a single issue, 27. VIII. Its Statistical Showing* in June, 1905, 27, 23. CHAPTER II. PIONEER DAYS. A. Introduction. 1. The beginnings of Methodist pioneer work in British North America : a. In Newfoundland in 1765, by Lawrence Coughlan, 29 ; b. in Nova Scotia in 1772, by the Yorkshire emigrants, 29 ; c. in Lower Canada in 1780, by Tuffey, 29 ; d. in Upper Canada in 1778 or 1774, by the coming of the Hecks, etc., 29. 2. What is meant by the Canadas : The provinces of On- tario and Quebec, which, before 1791, formed one province, 29. B. Pioneer Work in the Canadas (Chapter II.). I. The People. 1. Number, 120,000 in 1784, 29, 30 ; 10,000 west of the Ottawa on St. Lawrence and Niagara frontiers, 30. 2. Former homes and environments : From all walks of life in the old lands, 30. 3. Reason for coming : To obtain a home of freedom for themselves and their children, 30. Analytical Index. 269 II. The Conditions. 1. Social : a. Few settlers, 31 ; scattered over a vast territory, 31 ; in lonely cabins, 31 ; connected by cattle track or blazed trail through miles of lonely forest, 31. b. Almost no mail communication, 31 : Postage on a letter from a distant place almost equal to a day's labor, 31. c. No schools, 31. 2. Religious : a. The number of churches, none, 31. b. The number of ministers, three or four Presby- terians and an equal number of Anglicans, 36, 37 ; illustrations of the influence of some of these, 37. c. The need : To keep the people from relapsing into utter godlessness, met by itinerants who travelled from house to house, and who preached a deep and high, if not broad theology, 31. III. The Workers. 1. Methodist laymen, 31-37 : a. Had the honor of introducing Methodism and pre- paring for succeeding workers, as did other laymen in other colonies, 31, 32. b. Aroused to work by the religious destitution of the people. (1) French had their priests and parish churches, 32 ; (2) English poorly provided for, 32. An Episcopal clergyman at Quebec and one at Mont- real, 32. An occasional chaplain, 32. c. The men and their work, 32-37 : (1) Tuffey (in Quebec): (a) A commissary of the 44th Regiment stationed at Quebec, 1780, 32 ; (b) stirred by religious destitution of people began preaching, 32 ; (c) formed no society, 32 ; (d) prepared those who heard him to listen to later preachers in the settlements to which they afterwards scattered, 32 ; (e) returned to England when his regiment was disbanded on the proclamation of peace, 1783, 32. (2) Major George Neal (on the Niagara frontier): (a) His position in the British army and his educational attainments, 33, 51. (b) His minis- try in the United States : call — vision of two- edged sword — retirement from travelling ranks because of impaired health, 50. (c) His coming to Canada via Kingston in 1786 — took officer's grant of land, 33. (d) His preach- ing to his neighbors because he saw their need, 270 Analytical Index. 33 ; persecuted by those whose vices he con- demned, 51 ; successful in winning souls — Christian Warner, the first Methodist class- leader in the Niagara country, 51 ; converts who united with Church as soon as a regular itin- erant came (65 reported by Dunham in 1795), 50. (e) His last years : Though blind he quoted the Scriptures with correctness, 51 ; died in peace at age of 91, 51. (3) Lyons (among Bay of Quinte settlements): (a) A Methodist Episcopalian exhorter, who came from the United States and taught school in the Township of Adolphustown, 1788, 33. (b) His work : Seeing the spiritual destitution of the people, he collected them in the different neigh- borhoods for service, 34 ; he visited and prayed with them in their homes, 34. (c) His success : Some were turned from sin to God, 34. (4) M'Carty (among Bay of Quinte settlements): (a) An Irishman who came from the United States via Kingston, 1788, 34. (b) Conducted services in homes of Methodists at Ernestown, 34. ' (c) Large numbers attracted as he mani- fested the spirit of Whitfield, under whose min- istry he had been converted, 34. (d) Persecu- tion and final disappearance, 34-36. (5) The Palatine emigrants (along the St. Law- rence), 36 : (a) Had been identified with the first Methodist society in New York, which Barbara Heck had been instrumental in start- ing, 36. (b) Were United Empire Loyalists, who settled ultimately in Augusta Township, near Prescott, 36. (c) Formed a class among them- selves, of which a son of Philip Embury became leader, 36. 2. Methodist preachers, 37-65 : a. Their outlook : (1) Assigned to unknown regions to form circuits involving : (a) Long, hard, toilsome, dangerous journeys, 43. (b) Hardships from exposure, 43. (c) Frequent and protracted separation from home and family. (d) Opposition of the god- less, 43. (e) Indifference of others, 43. (f) Impossibility of providing for old age, 43 : No salary provided or promised ; Discipline allowed $64.00 a year, 42; later, $64.00 additional allowed the wives of ministers, 42. (2) Prospect of winning souls for Christ : hardships were endured as " good soldiers," 42. Analytical Index. 271 b. The men and their work : (1) William Lossee (in region of Bay of Quinte): (a) His work at Lake Champlain, 1789 : not acceptable probably because of his loyalistic tendencies, 37, 38. (b) His work in Canada : Visited Canada in 1790, preaching on his way from St. Regis to Adolphustown, 38. Returned to his Conference with a petition from the peo- ple asking for a preacher, 38. Sent by Bishop Asbury to form a circuit, 1791 ; formed socie- ties and built chapels north of the Bay of Quinte, and laid foundations for future work in Prince Edward County, 39 ; reported 165 mem- bers at Conference, 1792, and successfully ap- pealed for an ordained minister, 39. His new circuit of Oswegotchie, extending from 50 miles east of Kingston to Cornwall (60 or 70 miles), 39 ; worked under supervision of Dunham, who took charge of his former circuit, 39 ; assisted in the first quarterly service in Canada, Sept. 15th, 1792, 39. His subsequent history, 43, 44 : Dropped from itinerancy because of temporary loss of mental balance due to disappointment in love, 43 ; returned to United States and engaged in business in New York, where he served as a local preacher, 44 ; revisited friends in the Bay of Quinte county after an interval of years, 44. (2) Darius Dunham (in regions of Bay of Quinte and Niagara Peninsula) : (a) Appointed to Can- ada, 1792, at the earnest request of Lossee for an ordained man, 39. (b) In charge of Cataraqui circuit, which Lossee had established under the name of Kingston circuit, 39 : The first quar- terly meeting, Sept. 15th, 1792, in Mr. Parrot's barn, 39, 40 ; ninety converts reported at end of the year, 43. (c) Appointed to the Niagara Pen- insula, 1795, where he organized a congregation of 65 from among those influenced by Neal, 50. (d) Presiding elder of Bay of Quinte region, 1796, 44. (e) Served faithfully : Cared nothing for public opinion, 46 ; denounced sin fearlessly, " scolding Dunham," 46 ; careful as to the qual- ity of members, 46-47. (f) Retired in 1799, after 12 years' service, 46. (g) Located near Napanee and preached the rest of his days, 46. (3) Hezekiah Calvin Wooster (in region of Bay of Quinte): (a) Received on trial, 1793, and, with Coote, volunteered for work in Canada, 1796, 44. 272 Analytical Index. (b) Appointed to Oswegotchie circuit under Dunham as presiding elder, 44 : Worked, realiz- ing there was much to do and little time in which to do it, 44 ; prayed and worked with such fervency that sinners were converted, 45 ; other ministers were aroused to activity, among them Darius Dunham, 45 ; the revival spread to the States, 45. Returned to the United States and died a victim of consumption, Nov. 6th, 1798, 45. (4) Samuel Coote (in region of Bay of Quinte): (a) Received on trial, 1794, and with Wooster volunteered for work in Canada, 1796, 44. (b) Appointed to Bay of Quinte (formerly Cat- araqui) circuit, under Dunham as presiding elder, 44 : Graceful in person, affable and po- lite in manner, and eloquent in speech, he at- tracted large audiences, 45 ; animated with the same spirit as Wooster, he did much to lead men to Christ and spread revival fire — illustration of method of work, 46. (c) Returned to United States, 1799, 46. (5) Lorenzo Dow (first regular missionary in Lower Canada): (a) His early conversion and call to preach, 47 : Discouraged by parents, circuit preachers and conferences, 47 ; travelled over 8,000 miles and preached where there were no ministers, 47 ; given an appointment by the pre- siding elder, 1798, 48. (b) His work in Canada : Sent to Essex, 1799 — partly in Lower Canada and partly in Vermont, 48 ; reported 274 mem- bers at Conference, 1800, 48 ; could not con- form to rule and method, but worked in his own eccentric way, 48. (c) His call to Ireland, 178i, 48. (6) James Coleman (in the neighborhoods of the Bay of Quinte and Niagara Peninsula) : (a) His early years and conversion, 52. (b) Licensed to exhort and then to preach, 52 ; refused to enlist against the Indians, 52. (c) Entered itinerant ranks, 1791, 52. (d) Sent to Canada, 1794, 52 : Incidents by the way, 52 ; two years in Bay of Quinte region, 53 ; three years on Niagara Peninsula, 53 ; association with Michael Coote, 1798, 52 ; instrumental in the conversion of Bangs, 55, 56. (c) Returned to the United States, 53 : Labored until 1824, when he be- came superannuated, 53 ; died in 1842, 53. Analytical Index. 273 (7) Joseph Jewell (in the neighborhood of the Bay of Quinte and the Niagara Peninsula) : (a) Suc- ceeded Dunham in the Bay of Quinte region, 50. (b) Was presiding elder of the Canada District in 1800, 53 : In 1800 there were 6 itinerants and 936 members, 53 ; in 1801 there were 10 itin- erants and 1,159 members, 53 ; in 1801 Niagara was divided and Long Point circuit formed, 53. (c) He and Sawyer were at love feast at Chris- tian Warner's when Nathan Bangs found peace, 56. (8) Joseph Sawyer (chiefly in Niagara Peninsula) : (a) With Seth Crowell in charge of Long Point circuit, 1801, 53. (b) His connection with Nathan Bangs : At the love feast at Chris- tian Warner's when Bangs found peace, 56 ; urged Bangs to preach and took him with him on circuit as an exhorter, 59-61 ; with Bangs in the Bay of Quinte region, 65. (9) Nathan Bangs (chiefly on Niagara Peninsula): (a) His early life in the United States and atti- tude to Methodism, 53, 54. (b) His removal to Canada via Fort Erie, in the year 1799, at the age of 20, 54. (c) His struggle after light, 54-56 : Stung by an accusing conscience, he re- solved to live better, so prayed and determined to give up the vain pleasures of the world, 54, 55 ; consulted other clergymen, but avoided Methodists, 55 ; meeting with Coleman, who lodged where he boarded, 55 ; though much in- terested he refused to open his heart to him, 55 ; while meditating on Coleman's words his heart was " strangely warmed," but doubt re- turned when he failed to confess Christ before man, 56 ; found peace in love feast at Chris- tian Warner's (in August, 1800), 56. (d) His early Christian life : His inward peace and joy in the Scriptures, 56 ; his conformity to the rules of the society, the principles of which the Holy Spirit had impressed on his life, 57 ; dispensed with queue and frills, 57 ; his testi- mony from house to house, 57 ; his experience of sanctification, common in those days and needed now, 58, 59. (e) His experiences as a preacher : His first attempt — the Lord greater than his fears — a message given, 59, 60. His training under Sawyer ; learned the great les- son of humility, 60, 61. His first circuit — 18 274 Analytical Index. Niagara: Its extent — requires six weeks' preach- ing daily to make one round, 61-70 ; its exten- sion — work opened at new settlements, 62 ; the encouragement to work — a vision fulfilled by a glorious revival, 63. His work in Little York for part of one year (October, 1802, to June, 1803), 63, 64 ; the extent and nature of the work. His work in the Bay of Quinte region with Joseph Sawyer and Peter Vannest, 64. Appointed to Montreal in 1812, but was not per- mitted to go, because of the war, 128. His re- fusal of the position of Bishop of the Methodist Episcopal Church of Canada in 1828, 137. (10) Other workers mentioned : (a) Sylvanus Keeler, 50 ; (b) William Anson, 50 ; (c) James Herron, 50 ; (d) Michael Coote, 52 ; (e) Seth Crowell, 53 ; (f) Peter Vannest, 65 ; (g) Elijah Woolsey, 65. c. Their methods of work : (1) The preachers adapted themselves to the habits and life of the people, 64. (2) Services were informal : Conducted in cabins, barns, or under trees, 64 ; sometimes took the form of free debate, 64. 3. A tribute to our pioneer workers : a. In the early days : (1) Excessive labors, 65 ; (2) scanty support, 65 ; (3) hardships from variable climate, and poor accommodation, 65, 66 ; (4) rare devotion, 65. b. At the present time : (1) On the coast of Labrador and Newfoundland, 66 ; (2) on the frontiers of New Ontario, 66 ; (3) on the lonely prairies of the great North-West, 66 ; (4) on isolated Indian stations of the farther north, 66 ; (5) in the mining camps of British Columbia, 66. XV. The Government Regulations Affecting- the Church. 1. The Constitutional Act, 1791, 40 : a. Canada divided into two provinces, Upper and Lower Canada, to prevent dissensions between the French and English, 40 : (1) French were along St. Law- rence, east of the Ottawa River. (2) English were distributed along the St. Lawrence, from St. Francis to Kingston, 40 ; from Kingston around the Bay of Quinte, 40 ; along the Niagara frontier, 40 ; at Amherstburg on the Detroit, 40 ; a French settle- ment on the Thames River, 40 ; an Iroquois settle- ment on the Grand River, 40. b. Each province to have its own legislature, 40. Analytical Index. 275 c. Clergy Reserves clause, 40 : Caused trouble at a later period (see Chapter VII., pages 156-181). 2. Enactments of the second session of the first parliament of Upper Canada at Newark, 1792 : a. Relating to the performing of the marriage ceremony, 41. b. Ensur- ing freedom from slavery, 41. 3. Enactments of the second session of the second par- liament of Upper Canada at York, 1795 : a. With reference to those qualified to perform the marriage ceremony, 49, 50. CHAPTER III. PIONEER DAYS IN NEWFOUNDLAND. I. The Beginning' of the Work by Lawrence Coughlan, 68-75. 1. His early ministry : a. A warm-hearted Irishman converted to Methodism in his native land, 68. b. Received as an itinerant by Wesley, 1755, 68: (1) Built up the societies wherever he went, as he was zeal- ous and diligent, especially in house-to-house visita- tion, 68. (2) Lacked stability : In the sixties he em- braced some novel views respecting Christian per- fection, and when convinced of his mistake he threw the blame on Wesley, 68 ; obtained ordina- tion from Erasmus, a bishop of the Greek Church, and withdrew for a time rather than cease to exer- cise his ministerial functions, 68, 69. 2. His ministry in Newfoundland : a. His appearance there due to Divine direction, 69 : (1) No human authority or Church commissioned him to go, 69. (2) The moral and religious condi- tion of the field demanded someone : There was one English Church minister at St. John's and another at Trinity Bay, 69, 70 ; there were 5,000 souls around Conception Bay uncared for, 80% of whom were English from Dorsetshire, and the remainder Irish Roman Catholics, 70 ; the Sabbath was unknown, 70 ; there was no one to celebrate marriage, which was lightly esteemed, 70 ; oppression, violence, pro- fanity and licentiousness were practised without check, 70 ; there was no knowledge of the Gospel, 70 ; they were well acquainted with dancing, drink- ing and gambling, 70. b. His first year's work : (1) No apparent results, 70 ; (2) request of the settlers to the Society for the Propagation of the Gospel (S.P.G.) to appoint him as their missionary, 70 ; (3) journey to England for 276 Analytical Index. Episcopal ordination, that of Erasmus not being recognized, or else kept secret, 70, 71. c. His appointment by the S. P. G., 1767, 71. (1) Resumed his teaching from house to house, 71 ; even Irish Roman Catholics attended his minis- try, as he could speak in the Celtic tongue, 71. (2) There were no apparent results until the end of three years, when, as he was about to leave discouraged, a mighty revival broke out, 71 ; his fear of noisy demonstrations, which, however, attracted crowds, 72 ; the marvellous changes in the lives of the people, 72. (3) His methods of work : A confessed Methodist in experience, teaching and plans of work, 72 ; had classes once a week for men and others for women, 73. (4) The hardships to be encountered: On the sea, 73 ; in the houses of the people — snow on quilts in morning and shoes frozen, 73 ; from enemies — his support was threat- ened by those who said he was mad, 73 ; a petition containing slanderous statements was sent to the Governor, asking that he be silenced or banished, 74 ; failing in this plot, his enemies conspired to take his life, but he was warned by the doctor, 74. 3. His return to England, 1773, 74 : a. Necessitated by failing health, 74 ; b. connection severed with S. P. G., for he could not take charge of a small parish and con- form to rules, 74 ; c. appointed to a small chapel on Cumberland Street, London, 1776, 74 ; d. death — Wes- ley's testimony, 74, 75. II. The Extension of the Work Under the Supervision of Laymen. 1. John Stretton, of Harbour Grace : a. An Irishman, of Limerick, where his parents were among Wesley's early friends, 75. (1) Removed to Waterford and engaged in the Newfoundland trade, 75. (2) Determined to go to Newfoundland for the benefit of his trade, 75 ; conversion ere he left through the efforts of Mrs. Bennis, 76. b. His work in Newfoundland : (1) Seeing the need he prayed and exhorted for the edification of the faith- ful and the conversion of sinners, 76. (2) The or- ganization of a society (about 30 members): They were excluded from the Church by the magistrate, who read prayers and sermons, holding church for an English minister, 76 ; they met and drew up rules Analytical Index. 277 for their Society, 77 ; illustration of their faithful- ness to religious duties as shown in their manner of keeping Christmas, 77. (3) The extension of the work : He attempted to speak in public, 77 ; he and Thomey begun to labor in other settlements around Conception Bay and across the country to Trinity Bay, 77 ; their fellowship with Congregationalists at St. John's, 77 ; found Gospel already proclaimed at Old Perlican by Hoskins, 78 ; he built at his own expense, in 1788, the first church at Harbour Grace, 82 ; religious condition of the place, 82. 2. Arthur Thomey : a. Helped Stretton organize the first Methodist society, 77. b. Helped Stretton extend the work beyond Harbour Grace, 77. c. Went from Harbour Grace to assist in the great re- vival at Old Perlican, which broke out before the return of Hoskins, 79 ; his life threatened. 3. John Hoskins : a. Converted in England, 1746, 78. b. Started for New England at the age of 56 to " keep school and do what he could for the salvation of men," 78. (1) Money being scant, his son went to Newfoundland to earn enough to continue his journey, 78. (2) Settled at Old Perlican on advice of the English Church minister, 78 ; taught school, 78 ; consented to read prayers and a sermon a Sun- day, 78 ; at first people did not know how to take part, so he sang and knelt alone, 78, 79 ; before long six or seven sought salvation and were formed into a class, 79 ; in 1788 there was a sudden awakening, 79 ; visited England, 1778-79, 79 ; request of people to have him ordained refused, 79. (3) The great revival at Old Perlican : Started during his ab- sence — his son converted, 79 ; assisted by Thomey, 79. (4) His attempt to extend his labors to Trin- ity, 79, 80 ; could not find a place to preach, 80 ; his persecution on the vessel in which he wished to return to Old Perlican, 80. III. The Organization of the Work as Fart of the English Conference. 1. John M'Geary, the first minister appointed by the Con- ference, 1785, 81 : a. Had travelled with American itinerants for a term, but returned to England, 1784, 81. b. Sent to Carbonear, 1785 : (1) Stretton said he was 278 Analytical Index. " a good man and a good preacher," but he must have been somewhat unstable, 81 ; (2) disagreed with Stretton and Hoskins, 81, 82 ; (3) found his surroundings disagreeable and complained bitterly to Wesley, 81 ; (4) married inadvisedly, 82. c. Returned to England, 1788, soon after the departure of William Black, 82 ; (1) appointed to a circuit, 1792, 82 ; (2) left the ministry, 1793, 82. 2. Wm. Black, Superintendent of the work in the Mari- time Provinces, visited Newfoundland, 1791 — a new era in Methodist history, 82-84 : A great revival, where effects of Coughlan's preaching had almost faded, 82, 83 ; 200 converts won about Conception Bay, 83 ; 130 took communion before he left, 83. CHAPTER IV. PIONEER DAYS IN THE MARITIME PROVINCES. I. The Yorkshire Emigrants and Their Effect on the Religious Future of the Maritime Provinces. 1. Their settlement in Cumberland County in the years 1772-75, 85. a. All were thoroughly British in sentiment, 85 ; strengthened British sentiment on the eve of the Revolutionary War, 85. b. Many were Methodists of the true Yorkshire type, 85 ; produced a wholesome influence on the moral standards of the colony, 85. 2. The religious condition of the settlement. a. The unfavorable circumstances for religious growth: (1) One minister in the country, Rev. John Eagle- son, 86. (2) Attendance at religious services diffi- cult, because of bad roads, 86 ; because of the long distances, 86. (3) The unsettled condition owing to the revolt of the American colonies, 86. (4) Re- ligious division among the people, 86. b. The gracious revival in 1779, 86 : (1) The spirit of prayer revived, and meetings for prayer and ex- hortation increased ; many were convicted of sin, 86 ; some were converted, among others, the family of William Black, 86, 87. II. The Development of the Work. 1. Under William Black : a. His conversion, 87, 88. b. His religious experiences, which enabled him to help Analytical Index. 279 others : (1) Deep conviction of sin and struggles for freedom, 88 ; (2) severe temptations, 88 ; (3) joy in the abiding presence of God, 89. c. His first attempt to reach others : (1) His own family, 89. (2) The outlying settlements : Prayed and exhorted, but did not preach until later, 89 ; arrested, 89, 90. d. His call to preach : (1) Felt that God called him to a wider field, 90. (2) Went forth to preach without any human commission or financial backing, 90. e. His theology : (1) Where obtained ; by diligent study of the Scriptures, 95 ; by association in class and prayer-meeting with the Yorkshire Methodists, thus learned evangelical Christianity as taught by Wesley, 95 ; deepened and intensified by his ex- periences before conversion. (2) What it was : The three R's, 95 : Ruin by sin, redemption by Christ, regeneration by the Holy Spirit, 95. f. His field : (1) Its extent : The settled portions of the present Provinces of Nova Scotia, New Brunswick and Prince Edward Island, 90, 91. (2) Its religious condition : All were Protestants in Nova Scotia, excepting the Indian and Acadians, 91. Two-thirds Roman Catholic in Cape Breton, 91. Four English Church clergy- men in the whole country, stationed at Hali- fax, Lunenburg, Fort Cumberland and Windsor, 91. Congregational churches not spiritual, and being mostly supplied from New England, were largely abandoned when the Revolutionary War broke out ; their degeneration completed by the New Light movement, 91, 92. One Baptist church, 92. Three or four Presbyterian min- isters ; not aggressive or evangelical, 92. (3) New Lights : the product of the work of Henry Alline. His conversion, 92, 93. His meagre educational advantages, 93. His theology : narrow, rigid, tinged with mysticism, a mixture of Christian perfection and Antinomian license, human freedom and final perseverance of the saints, 93, 94. The effect of his preaching dur- ing the nine years of his ministry. Others equal- ly fervid and zealous were raised up to preach, 93 ; families were divided, 93 ; neighbors be- came .opposed to each other, 93 ; church or- ganizations were broken down and others were 2&o Analytical Index. started, the pastors being unable to check the movement, 93. The final outcome : The vital elements of truth were restored and some of his followers joined the Methodists and some the Close Communion Baptists, 94. His work contrasted with Black's : He appealed to the emotional like Whitfield — Black aroused deeper and more abiding feelings, 95, 96. He aroused many of the careless and formal, but did not organize, so no trace of his work remained ; Black gathered the converts into classes, so the work was permanent, 95, 96. g. His itinerancy. (1) In Cumberland County : In 1781, at the age of twenty-one, he made a trip last- ing eighteen days, during which he preached twen- ty-four times, 94-96. Returned to Amherst, when he found the Antinomian teaching of Alline working havoc, 96. For six weeks labored in the settlements in and about Amherst, St. Lawrence, Point de Bute and Sackville, 96. In January, 1782, he visited the outlying settlements ; hardships and success, 96. (2) A trip to King's County and Halifax : Preached in houses or in Baptist churches of the open com- munion order ; the character of the preaching and the success attained, 97. Services at Cornwallis and Harton; success, 97. The visit to Halifax; its re- ligious condition and opposition to him, 97, 98. Revisited Harton, Cornwallis and Granville, and preached at Annapolis, 98. (3) Return to Cumber- land County : Necessitated by the work of Alline, who had persuaded seventy members to with- draw, 98. Classes reorganized and new leaders ap- pointed, 98. (4) Visit to Prince Edward Island, 99 ; found little encouragement, 99. (5) In Cumberland County during winter of 1783-84, 99. (6) Visited Windsor, Halifax, Shelburne and vicinity in the spring of 1784, 99, 100 ; negro settlement at Burch- town, near Shelburne, 100. h. His appeal for more workers : (1) To Wesley, 1782, 98 : Promise of assistance in 1783, and when a second appeal was made, he wrote as if workers had been sent from the United States, but of this nothing is known, 98-100. (2) To Baltimore Con- ference, 1784, 100, 101 : The need still greater, be- cause of the coming of thousands of United Empire Loyalists, 99. His appeal successful, and Garretson and Cromwell sent (early in 1785), largely through the influence of Dr. Coke, 101. Analytical Index. 281 H. The Work Under Black and His Associates. 1. Garretson appointed by the Maryland Conference, 1784, the result of Black's appeal, 101. a. Began his ministry at Halifax in the spring of 1785, 101: (1) Encouraged by some in prominent positions, but persecuted by some of the baser sort, 101 ; (2) conducted five preaching services on Sunday, 102. b. Made a tour through the country in the spring of 1785 : Travelled three hundred miles through deep snow in two weeks, and preached twenty times, 101, 102. c. Made a second tour to Windsor, Cornwallis, Wilmot, Granville, Annapolis and Digby, 102 : (1) The con- dition at Digby, where he founded a society of sixty members during the following summer, 102. (2) The effect of Alline's preaching, as seen in the An- napolis valley, 102. d. Successful in his work : (1) Societies formed at various centres, 102, 103. (2) Arrangements made for church building at Windsor, Annapolis and Corn- wallis, 103. (3) The revival at Barrington, 103 : The first visit, 103 ; the second visit a week later — effect of prayer, 104. 2. Black removed his headquarters to Halifax in the spring of 1786, 104. a. The religious divisions of the people, 104, 105 ; Black organized a Methodist Society of thirty-two mem- bers, 105. 3. The first Conference in the Maritime Provinces in the autumn of 1786, 105. a. Necessitated by (1) the scarcity of the laborers, (2) the great extent of the field, (3) the irregular mode of working, (4) the fact that New Brunswick, with thousands of people, was yet untouched, 105. b. Reported five hundred and ten members, 105. c. Stationed the six preachers, 105 : (1) Black and Gar- retson at Halifax, a circuit extending all the way to Digby ; (2) John Mann at Liverpool ; (3) Crom- well and James Mann at Shelburne and Barrington ; (4) Grandon at Cumberland. 4. The ordination of the first preachers, 106 : Black, John Mann and James Mann ordained at the Conference at Philadelphia, 1788, 106. 5. The superintendence of the work, 105, 106 : a. John Wray made superintendent of the work by Wesley in 1788, 105, 106 : (1) Attended the Confer- ence in Philadelphia, 1788, 106 ; (2) came to Nova Scotia when Black and the Manns were returning, 282 Analytical Index. 106 ; (3) not very successful, so asked Dr. Coke to relieve him, 106. b. "William Black appointed superintendent by Dr. Coke, 106 ; marks a new era in the development of Methodism in the Maritime Provinces, 106. CHAPTER V. CAMP-MEETINGS AND SUMMER SCHOOLS. Camp-meeting's, 107-120. 1. Their origin — among Presbyterians of Western States, 107. 2. Their adoption by the Methodists, 107 : a. As a means of deepening religious interest, 107. b. To reach a class of people who could only be reached by unusual methods, 107 : (1) Population sparse and scattered, 107. (2) No centres of population where people could meet for social intercourse, 108 ; the itinerant the only visitor in many homes, 108. 3. The various reasons why they appealed to the people : a. Were a respite from toil and the sordid cares of family life, 108. b. Afforded an opportunity for social intercourse, 108. c. Attracted by the novelty of occasion and the possi- bility of adventures, excitement or amusement, 108. d. Welcomed by devout Christians : (1) As an oppor- tunity for spiritual uplift, 108 ; (2) as an oppor- tunity for conversion of children and neighbors, 108. 4. The preparation for the meeting : a. Selection of place, 108. b. Preparation of grounds, 108-110 : (1) Removal of smaller trees and underbrush, which were used to make a stockade about the grounds, 109 ; (2) level- ling of inequalities of surface, 109 ; (3) erecting of a preaching stand at the foot of the slope, 109 ; (4) large trees to serve as support for seats pro- vided, 109 ; (5) sometimes a large tabernacle erected for use if rains came, 109 ; (6) a penitent's bench placed in front of preacher's stand, 109 ; (7) straw spread over the ground, 110 ; (8) stands erected on which to place fuel for lights, 110. c. Preparation of accommodation for the people, 110. 5. The arrival of the campers : a. The itinerants usually were the first to come, 110. b. The people came on foot, on horseback, in waggons or even on ox-sleds, 110 ; (1) brought with them provisions, bedding, cooking utensils, etc., 110 ; (2) Analytical Index. 283 some travelled thirty, forty, fifty or even one hun- dred miles, 110. c. The hearty greetings of acquaintances, 111. d. The increase in numbers as the days go by — from hundreds to thousands, 112. 6. The services : a. The object : (1) To quicken believers, 111 ; (2) to awaken sinners, 112. b. How attained : (1) Family devotions in the tents in the early morning, 112. (2) Prayer-meetings in front of the stand after breakfast, 112. (3) Ser- vices morning, afternoon and evening, 112 : During the first few days chiefly intended to prepare work- ers by quickening their faith and drawing out their sympathy for the unconverted — a typical service described, 111 ; the decisive service — a detailed description, 113-117 ; the Sabbath services, 117. 7. The last day in camp : a. Morning prayer-meetings especially tender, 117. b. Love feast at nine, 118 ; one and one-half hours' testimony and triumphant song, 118. c. Words of counsel and encouragement for all from one experienced, 118. d. Sacramental service, 118. e. Farewell, 118-120 : All shake hands with preachers, 118 ; triumphant songs, 118, 119. f. The home-going, 119, 120. * II. The Summer Schools, 120-125. 1. Contrast with and similarity to camp-meetings, 120 : a. Each aims at deepening spiritual life, and stimulat- ing Christian activity, 120. b. The camp-meeting sought to influence unconverted men, 120. c. The school seeks to influence those already enlisted who wish better equipment, 120 : By Bible study, 120 ; by mis- sionary study, 120. 2. The necessary preparation: a. Leave nothing to chance, 121. b. Begin the programme a year in advance — at the last school if there was one — in order to secure the best leaders, 121. c. Have someone responsible for every- thing and someone responsible for each part, 121. 3. The number of schools, 121, 122. 4. The place of meeting, 122. 5. The programme, 122, 123. 6. The leaders, 123. 7. The Executive Committee, 123, 124. 8. The responsibility of the local League with respect to schools, 124, 125. 9. The need of schools, 125. 284 Analytical Index. CHAPTER VI. METHODISM IN CANADA AT DIFFERENT PERIODS. I, The Methodist Episcopal Church (1791-1828), 126-136. 1. Strength of the Church in 1808, before there was any hint of a change. a. Two districts (in connection with the General Con- ference): (1) Lower Canada, 126: Three circuits — Quebec, Montreal, Ottawa, 126. (2) Upper Canada, 126 : Nine circuits — Cornwall, St. Lawrence, Augusta, Bay of Quinte, Smith's Creek, Yonge Street, Niagara, Ancaster and Long Point, 126. b. Two circuits extending beyond the international boundary, and now included in the Districts of Can- ada : (1) Dunham circuit, connected with New York Conference, 126 ; (2) Stanstead circuit, connected with the New England Conference, 126. c. Nineteen preachers — two of them presiding elders, 126. d. Three thousand members, 126. 2. Steps leading to the separation from the parent body in the United States, and the formation of the Meth- odist Episcopal Church in Canada, 127-136. a. The preachers from the States were withdrawn when the War of 1812 began, 127, 128 ; Montreal left with- out a preacher, 128. b. The British Wesleyan Conference sent John Strong to Montreal and Richard Williams to Quebec, as it had been requested to send missionaries by some in Montreal, who acted without the consent of the Society as a whole, or the knowledge of the Ameri- can bishops, 128. c. In 1815 the General Conference resumed control, but, to avoid possible trouble, left Quebec and Montreal to be supplied, 128, 129. d. The presiding elder of Upper Canada (Ryan) refused to allow Strong to preach in the chapel at Montreal, 129 ; wrote to Bishop Asbury, who corresponded with the British Wesleyan Missionary Committee in London, 129. e. Decision of the General Conference at Baltimore, 1816, 129, 130 : (1) Not to hand over any of the societies in Canada to the superintendence of the British Committee, 130 : Because the circuits in Canada had been supplied as regularly as possible during the war, 130 ; because the greater number of circuits still wished to be supplied, 130. (2) To Analytical Index. 285 send the reasons for this decision in a respectful letter to the Missionary Society in London, 130. (3) No good came of it, and the decision continued in spite of a gracious revival when the first Conference was held in Canada, 1817, 130, 131. f. The Wesleyan Missionary Committee increased their workers : (1) In 1817 they stationed five mission- aries in Upper Canada, as well as four in Lower Canada, 131 ; did this from right motives, being misled by those who presumed to speak for the whole connexion, 131. (2) They did not heed the remonstrances of the American bishops (who laid the deplorable situation in Canada before the Com- mittee), though both parties seemed to desire an amicable agreement, 131. g. Lower Canada given over to the jurisdiction of the British Wesleyan Conference by the action of the General Conference of 1820, 132 : (1) Memorials were presented from many Canadian societies, pro- testing against the interference of the British mis- sionaries, 132 ; requesting a continuance of minis- terial service from the United States, 132. (2) A letter from the British Missionary Committee was read, 132. (3) The Conference decided at first to continue the oversight of all societies in the Can- adas except Quebec, 132 ; later, authority was given to the delegates to England to consent to a transfer of all Lower Canada, 132. (4) The Brit- ish Committee agreed to the proposal, division ended, and the preachers of each pursued their labors without further interference, 132. h. Upper Canada established as a separate Conference by the General Conference at Baltimore, 1824, 132- 134 : (1) Delegates to the Conference elected largely on the issue of whether or not lay dele- gates should be admitted to the Conferences, 132 : The Genesee Conference was generally favorable, so did not follow the usual custom of sending the pre- siding elders, 133. This gave great offence to Henry Ryan, presiding elder of the Bay of Quinte District, 133. He began an agitation among the people against the " reformers," as he termed them, 133. The people delegated him and Breakenridge, a local preacher, to attend Conference and effect a" separation, but they were refused Conference privileges, which gave further offence, 133. (2) The decision of Conference : That lay delegation was not expedient, 133 ; that instead of an inde- 286 Analytical Index. pendent church for Canada, with a resident bishop, there should be a separate Conference, under the jurisdiction of the American bishops, 133, 134 ; Ryan and Breakenridge agreed to make this com- promise for the sake of peace, 134. i. The Church in Canada made independent of the American bishops by the General Conference at Pittsburg, 1828, 134-136 : (1) The first Conference of the Canadian preachers met at Hallowell, 1828. A memorial was prepared and sent to each of the other Annual Conferences, setting forth reasons why they should be an independent church, 134. (2) The delegates appointed to the General Conference in 1828 were instructed to present the memorial prepared in 1824, and do all possible to effect a separation, because the Methodists were constantly maligned for being subject to the American bishops, 134 ; because their loyalty was constantly being questioned, 134. (3) Independence granted, 1828, 135. The arguments against independence : There was no constitutional right to make them inde- pendent, 135 ; it was the duty of Conference to preserve the integrity of the church, and this would be a dangerous precedent, 135. The arguments in favor of independence presented by Bishop Emory, 135, 136 : That the first workers sent to Canada were sent as missionaries, 135 ; that when subse- quent workers were needed Bishop Asbury asked for volunteers, not claiming the right to send men there as he had to places in the United States, 135 ; that, therefore, the compact was of a voluntary nature, and now that the Canadians wished it dis- continued they had a right to ask for it, 136. The consent of Conference to independence given, 136. II. The Methodist Episcopal Church in Canada (1828-1833), 136-142. 1. The arrangements for the government of the Conference in Canada and the societies under its charge made by the first Conference, which was held in the Town- ship of Ernestown, October, 1828, 136, 137 : a. Organized as an independent church under name, " The Methodist Episcopal Church in Canada," 136 ; b. elected Bishop Hedding as presiding officer, 136 ; c. resolved to adopt the discipline then in use, sub- ject to the necessary local changes and additions, 136, 137 ; d. made provision for a General Confer- ence, composed of all presiding elders who had Analytical Index. 287 travelled the four years previously, 137 ; e. elected "William Case general superintendent, pro tempore, until a bishop could be found (Bangs and Fisk had refused the position), 137. Steps leading to a union with the British Wesleyans, 137-141 : a. A committee of three was appointed by the first Conference (October, 1828), to correspond with the British Wesleyans, with a view to establishing friendly relations, 137. b. The British Wesleyans, feeling they were no longer bound by the agreement of 1820, sent workers into Upper Canada, 1828, 137. This action made it in- evitable that collisions would occur between the preachers and societies, and would present a divided Methodism, 138. c. The general feeling that a union with the British Wesleyans would be in the interests of the work, 138. d. In 1831, Rev. E. Ryerson wrote to Rev. R. Watson, the principal secretary of the British Wesleyans, laying the whole matter before him, and giving the view of the Canadian preachers, 139. e. In 1832 the Missionary Committee in London sent Rev. Robert Alder as their agent and representa- tive, 139 ; (1) he met the Mission Board at York and suggested a union of the two connexions for the evangelization of the Indian tribes and the new settlers, 139 ; (2) he was invited to attend the Con- ference at Hollowell, at which it was decided to recommend a union with the British Conference, 139, 140. f. In 1833, Rev. E. Ryerson was sent to England with the proposals for union from the Canadian Confer- ence, 140 ; (1) the proposals were accepted ; (2) two delegates, Rev. George Marsden and Joseph Stinson, were sent to Canada with authority to per- fect the union, 140. g. The union consummated, 1833, 140, 141 : (1) Ad- dresses and reports were given by the delegates from England and by Mr. Ryerson, 141 ; (2) articles of union were considered and adopted, 141 ; (3) a special session of the General Conference was called to make the necessary changes in the discipline, 141 ; (4) the action of the General Conference was reported and union became a fact, 141. 288 Analytical Index. III. The Wesleyan Methodist Church in Canada, 1833-1874, 141-155. 1. The union with the British Wesleyan Conference, 1833- 1840, 141-150. a. The unanimity of opinion and action of the major- ity, even though some had opposed the union, 141, 142. b. The separation of some who organized on the old Methodist Episcopal plan, 142, 143 : (1) They ob- jected to some resolutions relating to local preach- ers, which had been adopted at the Conference in 1834, 142. (2) They disapproved of the union with the British Wesleyans, 142. Discontinuing the ordina- tion of local preachers, 142. (3) They met in con- vention at Belleville in the autumn of 1834 and dis- cussed the situation, 142. (4) They met in the spring of 1835 to reorganize on the episcopal plan and form a General Conference, 142 ; this weakened the' Methodist Church and gave politicians a chance to discredit Methodism, and especially Wesleyan Methodism, 143. c. The steps leading to a separation with the British Wesleyan Conference in 1840, 143-150 : (1) The dissimilarities between the English mis- sionaries and the Canadian preachers, 143. (a) The English missionaries were brought up under different conditions, so were more con- servative in their methods of work, more dis- posed to defer to the " powers that be," and were not altogether free from the spirit of condescension, 143. (b) The Canadian preachers had grown up with the country and the people, and like them were imbued with an intense dis- like for irresponsible or autocratic authority in church or state, 143, 144. (2) The attitude of the British Conference and the English missionaries with reference to the Clergy Reserves dispute : (a) At first they co- operated with the Canada Conference and The Christian Guardian in demanding equal rights and the secularization of the Clergy Reserves, 144. (b) After the rebellion of 1837 and the agitation before and after it, this attitude changed : The British Conference were so far off they could hardly be expected to understand the situation, 144 ; the English missionaries were used to submitting to authority and thought all was lost when the rebellion was suppressed, 144, 145. Analytical Index. 289 (3) The attitude of The Guardian to constitutional reform, 145, 146 : (a) Stood for law and order and constitutional reforms by constitutional means against the revolutionists in 1837, 145 ; lost the confidence, of the moderate reformers, 145 ;. gained the bitter hostility of the radical element, 145 ; did not gain the support of the Government, 145. (b) Continued the agitation for reform as soon as the rebellion was over, 145 ; the opponents of popular rights threat- ened the Editor with personal violence, persecu- tion and banishment, but he pursued his course secure in the confidence of his brethren who had re-elected him as Editor, 146. (4) The action of the British Conference in the dis- pute, 146-148 : (a) Letters and verbal communi- cations having passed between the Government and the London Committee they sent Robert Alder to investigate and adjust matters, 1839, 146 : He brought a letter eulogizing the Gov- ernment and condemning the Editor of The Guardian; this was published in The Patriot, and copied and replied to in The Guardian, 147. He wrote other letters defending the action of the Committee, which were answered by Mr. Ryer- son, 147. He presented at the Conference in Hamilton, 1839, resolutions expressing the view of the London Committee, 147 ; after three days' discussion and Ryerson's reply they were defeated by 55 to 5, and Ryerson was re-elected by an almost unanimous vote, 147. He repre- sented his mission as successful, because Mr. Ryerson, not wishing to appear to discount him, had published in The Guardian that the dif- ferences and misunderstandings had been ad- justed in an amicable spirit, and that the unity of the Church remained inviolate, 147, 148. (b) Sent a communication to the Conference of 1840, containing serious charges against Mr. Ryerson, 148 ; Mr. Ritchey moved a resolution repudiating Mr. Ryerson's course, 148 ; de- feated by 51 to 9, after Mr. Ryerson had spoken in his own defence, though some had maintained that it would be best to drop the discussion, 148. (5) The reply of the Canada Conference to the actions of the British Committee, 148, 149 : (a) A strongly-worded reply to the communication 290 Analytical Index. was sent, but deprecating any interference with the Articles of Union, 148. (b) A deputa- tion, consisting of Revs. Egerton and William Ryerson, was sent to England to lay the matter before the Conference, 148, 149. (6) The reception of the Canadian delegation by the . British Conference : (a) They were re- ceived with studied coldness, 149 ; (b) the reso- lutions of 1839, condemning Mr. Ryerson, were reaffirmed, 149 ; (c) several arbitrary demands were made, among others, that The Guardian should " admit and maintain all the acknow- ledged principles of the Wesleyan Connexion," with special reference to the principle " that it is the duty of civil government to employ their influence and a portion of their resources for the support of the Christian religion," 149. (7) The dissolution of the Union, 1840 : (a) The Canada Conference looked upon the decision of the English Conference as a virtual dissolution of the Union, 149, 150. 2. Independent of the British Wesleyan Conference, 1840- 1847, 150-154 : a. The difficulties of the Canadian Church, 150 : (1) Scarcity of men, 150 ; eleven itinerants withdrew at the special session of Conference, held in October, 1840, to consider the situation, 150 ; four more with- drew at the Conference in June, 1841, 150. (2) Abundance of work, 150 ; six Indian missions to be supplied, 150 ; eight domestic missions to be sup- plied, 150. (3) Scarcity of money, 150 : The preachers made a subscription among themselves, 150 ; Rev. John Ryerson and Peter Jones were sent to hold missionary meetings for four months, 150 ; at the end of the year there was one-third more money than during any previous year, 150, 151. (4) Schisms, 151 1 The British Wesleyans had men and money, so started rival societies in many centres, 151 ; the British Wesleyans were among the enemies in the struggle for religious equality and a just settlement of the Clergy Reserves, 151. b. The desire for union of the Methodist forces in Can- ada : (1) The possibility of it is discussed by leading men in England and Canada, while the Clergy Reserves dispute was still going on, 151, 152 ; Stinson, who had returned to England, wrote Ryerson in the autumn of 1843, that many leading men were desirous that the work should be con- Analytical Index. 291 solidated, 151 ; Ryerson, when in England in 1844, corresponded with Stinson and Marsden, 152. (2) The delegation to the British Conference, appointed by the Canada Conference at Kingston, 1846, Revs. John Ryerson and Anson Green, 152 ; their recep- tion, 152 ; the discussion of the proposals pre- sented, 152, 153 ; the basis of union which was adopted, 153, 154. (3) The ratification of the basis by the Canada Conference, 1847 : Dr. Alder was sent as President of Conference of 1847, with Rev. Matthew Ritchey as .co-delegate, and Rev. Enoch Wood as Superintendent of Missions, 154 ; the new basis of union was discussed, and unanimously adopted at the Conference at Toronto in June, 1847, 154. 3. In union with the British Wesleyan Conference for the second time : (a) Methodism then entered on an uninterrupted era of prosperity, 154, 155. IV. The Methodist Church of Canada, 1874-1884 (See Chapter X., pp. 215-221). 1. Formed by the union of : a. The Wesleyan Methodist Church in Canada ; b. the Methodist New Connexion Church ; c. the Wesleyan Church of Eastern British America. V. The Methodist Church, 1884 (See Chapter X., pp. 222- 238). 1. Formed by the union of : a. The Methodist Church of Canada ; b. the Methodist Episcopal Church in Can- ada ; c. the Primitive Methodist Church in Canada ; d the Bible Christian Church of Canada. CHAPTER VII. HOW METHODISM CONTENDED FOR CIVIL AND RELIGIOUS LIBERTY. I. The Attitude of the Government to Civil Liberty. 1. It did not recognize the principle of representative and responsible government, even after the object lesson of the American Revolution, until taught it by the Rebellion of 1837, 156. 2. Appeals to the British Government for redress of grievances in passing through the proper channels were counteracted by foes of constitutional reform in the Legislative Council, 165, 166. 292 Analytical Index. II. The Foundation of the Struggle for Civil and Religious Liberty. 1. The Treaty of Paris, 1763 : a. Guaranteed to the French Roman Catholics the enjoyment of their lan- guage and religion, 157. 2. The Quebec Act, 1774 : a. Secured to the Roman Catholic Church its right to collect the accustomed tithes and dues, 157. b. Made provision for the encour- agement of the Protestant religion and the support of a Protestant clergy by other tithes and dues, which were collected until 1821, when the Legislature of Up- per Canada passed an Act prohibiting their collection, 157, 158. 3. The Constitutional Act, 1791, the real foundation of the struggle, 157, 158 : a. Provision made for the Govern- ment of the two provinces it created, 157. b. Provision for the maintenance of a Protestant clergy — the troublesome "Clergy Reserves Clause," 157: One- seventh of the crown lands in both provinces were set aside for the support of a Protestant clergy, 157 ; authority given for the erection of parsonages and rectories of the Church of England, to be endowed from the lands, 157. III. The Struggle for Civil and Religious Liberty, 158. 1. The leaders : a. In defence of the Clergy Reserves : Bishop Strachan (1) was the son of Scotch Presbyterians, but became a bigoted Churchman, 158 ; (2) attained the position of Archdeacon of York, and, later, Bishop of To- ronto, 158 ; (3) was resolute, energetic and untir- ing, and an astute politician, 158. b. In opposition to the Clergy Reserves and for civil and religious liberty : Rev. Egerton Ryerson (1) was the youngest son of a United Empire Loyalist, 159 ; (2) was forced to leave home because he be- came a Methodist, 159 ; (3) worked his way in the District Grammar School — read works which un- consciously prepared him for his life work, 160 ; (4) supplied a circuit, 1824, 160 ; (5) was received on trial for the ministry, 1825, and sent to York circuit, a field embracing ten townships, so that it took one month, preaching twenty-five to thirty times, to make one round, 161 ; (6) was ordained as a deacon, 1827, 160 ; (7) was ordained as an elder, 1829, 160 ; (8) was appointed, in 1829, Editor of The Guardian, which soon became a powerful organ of public opinion, 160. Objects : Defence of Methodist Analytical Index. 293 institutions and character, civil rights, temperance principles, educational progress and missionary- operations, 160. The first controversy between them, 160-168 : a. Bishop Strachan on the aggressive : (1) The real issues at stake : The claim of the English Church to be established in every part of the British Em- pire, hence in Canada, and that, therefore, it alone alone had a right to the Clergy Reserves, 166 ; the implication that, granting the above claim, no Non- conformist body was a Church, 166. (2) Bishop Strachan's sermon (published in April, 1826): A sketch of the rise and progress of the Church of England in Canada, 161, 162 ; an attack on the character and standing of other denominations, especially the Methodists, who were said to be ignorant of what they preached, to be American in origin and feeling, and who were spreading disaf- fection to the civil and religious institutions of Great Britain, 162 ; an appeal to the British Gov- ernment on behalf of the Church of England, as there was danger of republican principles being in- stilled by the teachers of other denominations, who came almost universally from the United States of America, 166, 167. b. Rev. Egerton Ryerson on the defensive : (1) The Methodists felt some reply should be given, and per- suaded young Ryerson to attempt the task, 162, 163. (2) The "Review of the Sermon published by Arch- deacon Strachan " : A defence of the Methodists against unjust aspersions, proving that seven-eights of all teachers among the Dissenters were British- born subjects, 167; that only eight of all the Methodist itinerants were not born and educated in the Brit- ish dominions, and that six of these were natural- ized subjects, 167 ; that religious and political Dis- senters in Canada were loyal to Britain, as shown by their part in the Revolutionary War, 167, 168. c. The effect of this Review : (1) On the Methodists : They were jubilant to feel they had at last a champion, 164. (2) On the Church party : Astonish- ment that anyone should defend the Methodists, 164 ; dismay that their stronghold should be at- tacked, 164 ; anger that any should attack existing civil institutions, or question the exclusive rights of the Church of England, 164. (3) On Ryerson : He was so affected by the storm he created that he could not eat or sleep, 164 ; he felt he must continue 294 Analytical Index. the fight or acknowledge defeat, so after fasting and prayer he determined to assume the aggressive and win both civil and religious liberty, 164, 165. The second battle in the contest (precipitated by Bishop Strachan's chart and letter presented to the Principal Secretary of State for the Colonies), 168. a. The purpose of the chart and letter, and his visit to England, 1827 : (1) To have the Church of Eng- land recognized as the Established Church and en- dowed as such from the Imperial Revenues and the Clergy Reserves, 169. (2) To secure the ex- tirpation of various sects, especially the Methodists, 170. (3) To secure absolute control of education, 170 ; he sought a charter and endowment for a university, 170. b. The contents of the letter : (1) The teachers of the denominations, with seven exceptions, were from the United States, and gained their knowledge and sentiments from there, 169. (2) Further, the Meth- odist ministers were subject to orders from the United States, and nothing could prevent them rendering a large portion of the population hostile to the civil and religious institutions of Britain but a large increase of ministers of the Established Church, 169. (3) The influence of two or three hundred English Church preachers from England, supported from England, living with the people and gradually acquiring control of education, would train up loyal citizens, 169, 170. c. The demand for an investigation of the statements made : (1) Public indignation was aroused at the slanderous attack on the Methodists and the appeal for aid to exterminate heresy, 170. (2) Petitions asking for an investigation were signed by 5,700 people, and laid before the Legislative Assembly, 170 ; a committee of five was appointed, who exam- ined 52 witnesses and reported to the Assembly, 170, 171. d. The address of the Assembly to the King, based upon the report which had been adopted. (1) That ministers of other denominations were not, for the most part, from the United States, and did not gather their knowledge and sentiments from there, 171. (2) That Methodist instruction was not dis- loyal, but tended to produce better men and better subjects, 171-175. (3) That an increase in the num- ber of missionaries of the Church of England would "■not render the people more loyal, 171. (4) That Analytical Index. 295 the tendency of the people was not toward the Church of England, the relative denominational strength being- in this order : Methodists, Presby- terians, Roman Catholics, Baptists, Church of England, 171, 172. (5) That the people did not favor the establishment of the Church of England (or any church), 174, 175 : Other denominations were stronger numerically, so it would be unjust, 175 ; there was a general aversion to an estab- lished church, so there would be lasting discontent, 175 ; there was no necessity for it, either for the ends of loyalty or religion, 173 ; because conscien- tious men would necessarily be counted criminal by the very fact that they would be opposed to one of the civil institutions of the country, 173, 174. (6) That the people did not wish the Clergy Re- serves given to the Church of England, but used for educational purposes and internal improvements, 172-174. The continuation of the struggle and the victories won : (1) In less than four years from the com- mencement of the controversy in 1826 the various religious bodies were permitted to hold land for churches, parsonages and burying-grounds, and their ministers were allowed to solemnize marriage, 165. (2) In 1850, after many attempts in Parliament, King's College became non-sectarian under the name of Toronto University, 176. (3) In 1854 the Clergy Reserves dispute was settled by the lands being sold for educational purposes, 176, 177 : Pub- lic feeling had been intensified in 1835 by the erec- tion and endowment of fifty-seven Church of Eng- land rectories, 176 ; Rev. E. Ryerson took to Eng- land, in 1833, a petition signed by upwards of twenty thousand persons against the Clergy Re- serves monopoly, and the establishment of a dominant Church in Canada, 177. (4) The part Methodism played : She gained a prominence in the struggle over the Clergy Reserves because Ryer- son, the champion of the rights of the people and the equality of the churches, was a Methodist ; be- cause both ministers and people were almost a unit in their opposition to an endowed State church, though the ministers never referred to the subject in sermons, 181 ; because of the influence of The Guardian and its Editor at the time of the Rebel- lion of 1837. Ryerson, when in England, 1836-37, in the interests of Victoria University, learned of the 296 Analytical Index. conspiracy of Papineau and Mackenzie, and ad- dressed six letters to Hume and Roebuck, of the British Parliament, with whom the conspirators were corresponding, 177, 178. Ryerson, in his let- • ter in 1833, published his impressions regarding public men, religious bodies, and the general state of the nation, thus giving offence to the revolu- tionary wing of the Reform party, who bitterly accused him, 178, 179. When the movement toward rebellion became more apparent, Ryerson openly ad- vocated adherence to law and order, and to enlist in its defence, thus retaining the Methodists from joining in the rebellion, 180. CHAPTER VIII. A UNITED METHODISM. I. Union Movements in General, 182. 1. The confederation of all the provinces in British North America, 1867 : " The Dominion of Canada," July 1st, 1867, 182. 2. The union of the various branches of the Presbyterian Church, 1875 : a. In 1861 two branches united, 183, 184. b. In 1875 all the Presbyterian forces united with the exception of a few isolated congregations, 184. c. Great progress has been made ever since, so that now she is numerically the second largest church in the Dominion, 184. II. Steps Leading to a United Methodism. 1. To the union of three Methodist bodies in 1874, 183- 188 : a. The resolution of the Canadian Conference (Wes- leyan Methodist) in 1866, which was reaffirmed in 1870 : (1) Expressed its conviction as to the de- sirableness and importance of union, 183. (2) Ap- pointed a committee to confer with the committees, if any, appointed by other Methodist bodies, 183, 184. b. The meeting in March, 1871, of a Joint Committee composed of all the union committees : (1) Af- firmed the desirability of union, 184. (2) Recom- mended a basis of union covering the main points discussed in the committee, 184. c. The action of the various Conferences with respect to the resolutions adopted by the Joint Committee in 1871 : (1) The Wesleyan Methodist expressed its Analytical Index. 297 pleasure at the spirit of union displayed, 184 ; de- cided to refer the matter to a committee who should ascertain the opinion of the laity, as the movement was so intimately connected with their sympathies and privileges, 184 ; the quarterly meetings gave much more than the required two-thirds majority in favor of union, 185. Invited the Wesleyan Con- ference of Eastern British America to appoint a committee to meet one appointed by them, to con- sider the union of Wesleyan Methodism in British America, 185. (2) The Canada Conference of the Methodist New Connexion (commonly termed the New Connexion) heartily concurred in the invita- tion to the "Wesleyan Conference of Eastern British America, 185, 186. (3) The other Methodist bodies: The resolutions of the Joint Committee, not being satisfactory to all the bodies concerned, some with- drew, leaving only the representatives of the Wes- leyan Methodist and the New Connexion, 185 ; these, as we have noted above, invited the Conference of Eastern British America to join the union, although it was not represented on the Joint Committee, 185. d. The progress of union during 1872-73 : (1) The Joint Committee met three times, 187 : A basis of union was reached, covering substantially the same ground as the agreement with the Conference of Eastern British America, 187 ; a report was pre- pared to present to the Annual Conferences in 1873, 187. (2) The Committee appointed by the Wes- leyan Methodist, on the division of the Conference and the federal union of the Wesleyan Methodist Church in British America, prepared to report to its Conference, 187. e. The final action of the Conferences concerned : (1) Wesleyan Methodist : Discussed, amended and adopted the report of its committee to consider the division of the Conference and the federal union of the Wesleyan Methodist Church in British America ; made provision for a General Conference with lay representation, if the laity of the two uniting bodies so desired, 187 ; divided the work in Ontario and Quebec into three Conferences, 187 ; made an arrangement for the transfer of ministers and various matters pertaining to the temporal economy of the Church, 187 ; received the report of the Joint Committee on Union, adopted it with some modifications in matter of detail, but nothing affect- ing fundamental principles, 187. (2) New Con- 298 Analytical Index. nexion : Adopted the basis of union prepared by the Joint Committee, 187. (3) Wesleyan Conference of Eastern British America : Adopted the basis of union prepared by the Joint Committee, 187. f. The consent of the parent bodies in England given to the union : The Wesleyan Methodist and Meth- odist New Connexion peacefully dissolved their relation to the parent societies in England, 187, 188, 208, 209. g. " The Methodist Church of Canada " becomes a real- ity, 1874 : A delegated General Conference of the three uniting bodies met in the Metropolitan Church, Toronto, September 16th, 1874, 188 ; adopted the basis of union, 188 ; read the formal sanction of the parent bodies in England, 188. Proceeded to adopt measures for the government of " The Meth- odist Church of Canada," 188. h. The Divine approval of the union shown (1) by blessed revivals in many parts of the Connexion, 189. (2) By the increase which the six Annual Conferences could report at the end of the first quadrennium, 191 : 134 ministers, 20,659 members, 221 Sunday Schools, 19,754 scholars. 2. To the union of all Canadian Methodism, 1884, 189-205 : a. The success of the union of 1874 revived in many minds, especially among the laity, the desire that all Methodism might be united, 189. b. The negotiations of the four Methodist bodies in Hamilton, September, 1882 : (1) The occasion : (a) The General Conference of the Methodist Church of Canada was meeting there, 190. (b) The General Conference of the Methodist Episcopal Church in Canada was meeting there, 190. (c) The union committees of the Bible Christian and Primitive Methodist Churches assembled at the same date for con- ference with the other bodies in the interests of union, 190. (2) The meeting of a joint committee of the four bodies : (a) The discipline of the Methodist Church in Canada was accepted as a basis of union, 191. (b) The decision reached : There was no difference of opinion in regard to doc- trine, general rules, and the usages and con- stitutions of the lower courts, 191. Mutual concessions would be necessary on some other points : The Methodist Episcopal Church at- tached great importance to superintendency, Analytical Index. 299 191 ; the Primitive Methodists and Bible Chris- tians wished lay representation in the Annual Conferences, 191. (3) The action of the General Conference of the Canadian Methodists with reference to the re- port of the Joint Committee, 191, 192 : (a) Ac- cepted the principle of lay representation, pro- vided no change is made in regard to the ex- amination of ministerial character or the composition of the Stationing Committee, 191. (b) Accepted the principle of an itinerant gen- eral superintendency, " provided the duties and powers of the office are so defined as to prevent interference with the duties and powers of An- nual Conference officers or of Church courts," 192. (c) Appointed a committee of forty-two members to meet the committees of the other churches in the City of Toronto on the last Tuesday in November, 192. (4) The meeting of the Joint Committee in the Carlton Street Primitive Methodist Church, Toronto : (a) The officers elected : Bishop Car- man, Chairman ; Dr. Sutherland, Secretary, 192. (b) The character of the deliberations : a spirit of conciliation made it possible to reach a unanimous decision on all points, even where there were differences of opinion, 192. (c) The result of the deliberations : a distinct basis of union was formulated covering doctrine, gen- eral rules, ordinances, church government, church property, church funds, book and pub- lishing interests, educational interests and sundry miscellaneous recommendations, 192, 193. This basis was printed and published through- out the several Connexions for endorsation by the Quarterly Boards and Annual Conferences, 193. (5) The decision of the Quarterly Boards : The laity in February, 1883, gave an overwhelming majority in favor of union, 193. (6) The decision of the Annual Conferences of the Methodist Church of Canada, where, because of the attitude of many ministers, it was feared the union might be lost, 193-197 : (a) Mont- real Conference, meeting at Ottawa, May 30th, 1883, adopted the basis by a majority of 15 votes out of a total of 117, 194. (b) London Conference, meeting at St. Catharines, June 6th, 300 Analytical Index. 1883, rejected the basis by a majority of 13 votes out of a total of 189, 194. (c) Toronto Conference, meeting at Peterboro', June 13th, 1883 : The importance of its decision, because of the action of the other two central Confer- ences, and the fact that the Maritime Confer- ences, who did not feel the evils of division so much, would be much influenced by the de- cision of the central Conferences ; the majority for union, after a long and well-sustained de- bate, stood 137 to 37, 195-197. (d) Nova Scotia, New Brunswick, Newfoundland and Manitoba Conferences gave majorities in favor of union, 197. (7) The decisions of the Conferences of the other uniting bodies : All adopted the basis of union, 197. (8) The action of the special session of the General Conference of the Methodist Church of Canada, called to " give effect to the union," 198-204 : Met in Bridge Street Church, Belleville, August 29th, 1883, 198 ; an amendment to the basis was moved by Dr. John Williams, and seconded by Rev. William Williams, 199, 200 ; the whole question was again debated with unequalled skill for five days, 200-203 ; the majority in favor of union was 123 to 38, 203. (9) The' uniting bodies became "The Methodist Church " at the first united General Confer- ence, which met in Belleville, September 5th to 19th, 1883, 204, 205 ; called to adopt a consti- tution and formulate a discipline for the united Church, 204 ; elected two General Superin- tendents, Dr. Rice for a term of eight years, and Dr. Carman for a term of four years, 205. (10) The prosperity of the Methodist Church since union, 205. CHAPTER IX. THE FOUNDING AND DEVELOPMENT OP METHODIST MISSIONS. I. Tlie Pounding 1 of Our Missions — "When the Church was Pounded, for Methodism is Essentially Missionary in Spirit, 206. 1. The spirit of intense evangelism gave the first impulse to her work, 206. Analytical Index. 301 2. Her battle-cry has been and is, " Christ for the world and the world for Christ," 206. 3. The Church in Canada is the outcome of missionary •zeal ; no plans were formulated, but men were con- strained by the spirit to preach and the Church re- sulted, 206, 207. 4. The organization in 1824 of the Missionary Society of the Church in Canada was further proof of the mis- sionary spirit, 207 : a. The conditions at that time : Upper Canada was just emerging - from a wilderness condition, 207 ; settlements were few and far be- tween, 207 ; population was sparse, 207 ; the settlers were poor, 207 ; Methodism was a despised sect, being under foreign jurisdiction, 207, 208. b. The income, force and territory reached in 1824 and 1905, 208 : Then there was about $140 income — now over $385,000, 208 ; then two or three men were trying to reach some of the scattered bands of Indians — now over one thousand men and women are scattered over half a continent and into the regions beyond, 208. II. Development. 1. Domestic missions (includes missions to the English- speaking people in the Dominion, in Newfoundland and in the Bermudas), 209-217. a. The first work : (1) The itinerants went through the wilderness, guided by the blazed trees in the forests, often sleeping out of doors, preaching in schoolhouses, settlers' cabins, or in the open air, 210. b. The first Forward Movement — opening up of work in British Columbia, 1856 : (1) The feeling in Up- per Canada that something should be done for the settlers in the region of the Rockies : Little was known of the country, no railroads, telegraphs, nor bridges — reached only via New York and the Isthmus of Panama, 210, 211. Rev. Dr. Wood, Superintendent of Missions, wrote to the Mission Board in London, laying the matter before them, especially the spiritual need of British Columbia, 211. The Mission Board in London at once appro- priated £500 to opening up work in British Columbia, and over a dozen ministers in Canada volunteered to go, 211. (2) The opening of work in British Columbia, 1858 : Four ministers sent from Upper Canada — Rev. Ephraim Evans, Edward White, Ebenezer Robson and Arthur Browning, 211. (3) The development of the work : At first very 302 Analytical Index. slow, owing to sparseness of settlement, 212 ; at present a Conference of 87 ministers, 7 districts, 105 circuits and stations, 6,878 members and 9,184 scholars in the Sunday Schools (including' the mis- sions to the Indians, Japanese and Chinese), 212. c. The opening up of work at Fort Garry, 1868 : (1) The field : The Hudson's Bay Company, not wishing settlers to enter, had spread discouraging reports, 212. When it became part of Canada, in 1868, set- tlers from the older settled parts began to settle around Fort Garry, so the Missionary Society felt it must begin work among them, 212, 213. (2) The first worker — Rev. George Young, D.D.; his posi- tion and influence in Toronto, 213 ; the work he opened at Fort Garry — laying foundations for the future, 213, 214. (3) The difficulties to be encoun- tered — the Red River Rebellion, 1869-70 : Cause, leader, plan of campaign, settlement under Colonel Wolseley, 214-216. (4) The development of the ,work : Slow at first, but more workers were sent when the rebellion was over, 216. The first Mis- sionary Conference, 1872 — all the workers among the Indians and English met the deputation from the Board of Missions and were greatly encouraged, 216. The increase of population and workers since the completion of the C. P. R., 1886, 216, 217. The present strength of Methodism : 3 Conferences, 250 ministers and probationers, over 22,000 members, 217. The present problem, 217. 2. French missions, 217-219 : a. The need : (1) There are over one and a quarter millions of people, almost all Roman Catholics of the most thoroughly organized and aggressive type of Romanism to be found in the world, 217. The Church can collect tithes and levy church-building rates, 218 ; the bishops control education, 218 ; the whole machinery is used to maintain the use of the French language and inculcate the French national spirit, 218 ; evangelical truth is unknown, 218. b. How the need is met : (1) By other evangelical churches — nearly all have missions among them, 218. (2) By the Methodists : Evangelistic work : numerical results not great, because of removals to escape persecution, 218. Educational work : The French Methodist Institute at Montreal, 218, 219. 3. Missions among the Orientals in British Columbia, 219, 220 : a. The prejudice against them : (1) Fostered by labor Analytical Index. 303 organizations, 220 ; (2) lessened by their conversion to Christianity, and then they make good citizens, 220. b. The work among the Chinese, 219 : (1) The opening of the work : The attention of the Board drawn to the spiritually destitute condition of the thousands in British Columbia by Mr. John Dillon in 1884, 219 ; the beginning of the work in Victoria, 1885, a series of providences having opened the way, 219. (3) The development of the work : Commodious mis- sion buildings have been erected at Victoria, Van- couver, New Westminster and Nanaimo, 219 ; many converts have been won to Christianity and a per- manent work has been established, 219. c. The work among the Japanese, 219, 220 : A work has been established and efficient native workers have been raised up, ,219, 220. The mission in Japan, 220-222 : a. The opening of the work, 1873 : (1) Dr. Punshon and others argued that to open a foreign mission would quicken the missionary spirit and deepen spiritual life at home, 220. (2) Japan was chosen for our first foreign mission : It had just permitted the entrance of foreigners, and missionaries of other societies were entering, 220, 221 ; the edict against Christianity was not yet removed, so those who volunteered took their lives in their hands, 221. b. The first workers, Drs. Cochran and Macdonald, and their work : (1) Difficulties were surmounted, 221 ; (2) prejudices and superstitions were allayed, 221 ; (3) the confidence and sympathy of the people were gained, 221 ; (4) most successful methods of work were adopted — testimony of a Protestant Episcopal missionary, 221, 222. c. The development of the work : (1) In 1889 the Japan Conference was formed, 222 ; (2) at present there are 5 districts, 28 circuits, with many out- stations, and a membership of 2,965, 222. The mission in China, 222-224 : a. The opening of the work in 1892 : (1) The growing desire to extend our foreign mission work, 223. (2) The providential leadings to China, 223. (3) The selection of the field — Sz-Chuan in West China, 223. (4) The appointment of the pioneer workers: By the General Board — Rev. V. C. Hart, D.D., Rev. George E. Hartwell, B.A., B.D., O. L,. Kilborn, M.A., M.D., and D. W. Stevenson, M.D., 223. By the Woman's Missionary Society — Dr. Retta Gifford and 304 Analytical Index. Miss Brackbill, 223. (5) The centres of operation — Chentu and Kiating, 224. b. The difficulties : (1) The riots of 1895 : The work interrupted for a time, 224 ; much property- destroyed, 224. The Boxer uprising-, 1900 : The work interrupted for one and one-half years, 224 ; property left intact, 224. c. The present force of workers : (1) Under the Gen- eral Board, 13, 224 ; (2) under the W. M. S., 12, 224. d. The departments of the work : (1) Evangelistic, 224; (2) medical — three hospitals, 224 ; (3) educational — an excellent printing and publishing house, 224. e. The great need at present : (1) More workers, 224 ; (2) a college, 224. CHAPTER X. OUR WESTERN HERITAGE. I. Its Discovery — Our Moral Crisis. 1. The danger of sudden wealth to individuals and na- tions. Few have sufficient stability of character to withstand its temptations, 226 : a. Regarded as a talent to be faithfully administered, it brings blessings, 226 ; b. regarded as a personal possession to be hoarded or selfishly expended it becomes a snare and a curse, 226. 2. Our moral crisis because of the sudden realization of our wealth in the North-West : a. A generation ago it was looked upon as only fit for the Indian and buffalo ; a land of swamp and muskeg, with a climate too rigorous and a summer too short for its prairie stretches to be of value, 227. b. Only in the late sixties did any visit it but the fur-trader and the adventurous traveller, 227. II. Its Development. 1. The first steps toward its development : a. A few set- tlers, chiefly from Ontario, settled around Fort Garry in the late sixties, 227. b. It was purchased from the Hudson's Bay Company and became part of the Do- minion in 1868, 228. c. Our Church, seeing the pos- sibilities of the future, sent Rev. George Young out in 1869, 228. d. The C. P. R. was built, 1881-1886, to connect it with the other provinces and thus make rapid development possible, 228. 2. Some things which tended to hinder its development : a. Information regarding it reached the old land very slowly, and was received with indifference or in- Analytical Index. 305 credulity, 228, 229. b. The climatic conditions seemed adverse, because the early settlers could not at once adjust themselves to the existing conditions, 229. c. The rebellions of 1870 and 1885 frightened many would- be settlers, 229. 3. The present progress : a. The Government is seeking emigrants, 229, 230 : By sending agents to Great Britain, Ireland, the Continent and the United States, 229 ; by scattering information broadcast, 229 ; by send- ing lecturers here and there, 229 ; by securing the aid of the press wherever possible, 229. b. Groups of emi- grants are coming to us of every nationality, and are sending for their friends as soon as the advantages are experienced, 230. III. Its Unparalleled Resources. 1. In parts available for cultivation, 230, 231 : a. In New Ontario — vast unpeopled stretches, 230. b. In the regions beyond Ontario : enough land to support fifty millions and provide foodstuffs for all the other na- tions, 231 ; produces now one hundred million bushels of wheat, and will soon be the acknowledged granary of the world, 231. 2. In parts unsuitable for cultivation (such as the Arctic Circle, the barren lands west of Hudson's Bay, the rocky and unproductive portions of Keewatin and the mountain chains of British Columbia) : a. Wealth of minerals, 231 ; b. wealth of forests, 231 ; c. wealth of the inexhaustible fisheries, 231 ; d. hidden wealth not yet discovered, 231. 3. Because of its favorable climate, 231, 234 : a. The tem- perature is higher than in other countries so far north, because the isothermal line may vary 10 degrees, not being stationary like a parallel of latitude (illustra- tion): Altitude affects the temperature and our Cana- dian Rockies are much lower than further south (ex- amples), so that the difference in altitude between Wyoming and the Mackenzie basin is equal to 13 de- grees of latitude, 232, 233. The Japan current affects our west coast, and as the mountains are lower fur- ther north the effects extends inland, 233. The Chinook winds in Southern Alberta makes it a splendid ranch- ing country, where no stable accommodation is needed, 233. b. The long days afford abundant light, so that crops mature more quickly, 233, 234. IV. Its Problems — Political, Social and Religious. 1. Because of its wealth : a. Famine is impossible unless 306 Analytical Index. God chastens, 234. b. Wealth is yearly increasing as more land is being tilled by the incoming settlers, 234. c. History shows that an increase of wealth means an increase of luxury, and that means moral corruption and decay, 235. 2. Because of its population : a. Many nationalities, speak- ing many tongues, are represented, 235. b. Vast num- of entirely illiterate people are reinforced each year : Ignorant of the first principles of civil liberty and the duties of citizenship, with strong religious prejudices, ignorant of Scripture truth, with low moral standards, with few aspirations beyond enough to eat and drink and wear, 235. c. Even the better class of emigrants if left without the Gospel, will deteriorate and fall into irreligious ways, because of the loneliness of the prairie and of the absence of the reforming influences of family life, 235, 236. Its Challenge to the Church. 1. To oppose the almost universal tendency to worldliness and irreligion, 236. 2. To hold constantly before the people lofty, yet attain- able, ideas of civic righteousness and social morality, 236. 3. To teach that life is more than material satisfaction, 236. 4. To guard the sanctity of the marriage tie and the day of rest, 236. 5. To establish and defend free churches and free schools, 236. 6. To vindicate the authority and worship of Jehovah as the only guarantee of national security, 236. CHAPTER XI. MISSIONARY WORK AMONG THE INDIANS. The Place Indian Missions Have Occupied in the Work of the Church. 1. The evangelization of the Indian tribes has always ap- pealed strongly to the sympathy and zeal of the Church, 237. 2. Work was started among them at an early date, 237. 3. Some of the best men have been identified with this work : Egerton Ryerson, William Case, Peter Jones, the McDougalls (father and son), James Evans, Henry Steinhauer, Thomas Crosby and others, 237. Analytical Index. 307 IX. Work Among 1 the Six Nation Indians on the Grand River Reserve. 1. Who they were : A group composed of six bands, the Cayugas, Delawares, Senecas, Tuscaroras, Onondagas and Mohawks, numbering in all about two thousand, who were given a tract of land on the Grand River as a reward for services rendered the British Government during the Revolutionary War, under Captain Joseph Brant, 237, 238. 2. Their religion : All were pagan but the Mohawks, who were nominally Church of England, but were really more degraded than the pagan tribes, 238. 3. Some early workers among them : a. Alvin Torry : (1) Was appointed to minister to the whites on the Grand River Mission, 238. (2) His heart was touched by the spiritual destitution of the Indians, 238 : He held services at intervals among the Delawares with encouraging results, 238 ; he also preached to the Tuscaroras and Mohawks, who seemed pleased with his visits, 238 ; he organized the first Methodist class-meeting among the In- dians in the home of Chief Davis, 240 ; Peter Jones and his sister were members, 240 ; there were some wonderful displays of saving power, and on Torry's return from Conference twenty were admitted as members of the society, 240 ; another society was organized in a different part of the reservation as a result of a gracious revival among both . whites and Indians, 240 ; he preached, with satisfactory results, to the Indians on the Grand River, 1825, 242 ; accompanied by Peter Jones, he visited the Indians on the Thames, 242, 243. b. Edward Stoney, a Methodist local preacher : Even before Torry came he held prayer-meetings, and even preached in the home of Chief Thomas Davis, who himself read the Church prayers and the Scriptures to his neighbors, 238, 239. c. Seth Crawford : (1) A pious young man from the Eastern States, who felt he must give his life to evangelizing the Indians, 239. (2) Unexpected providences led him to the Mohawks on the Grand River : He told them he had come to learn their language and teach their children, 239 ; they con- sented that he might live with them and fare as they did, 239. (3) After his coming the first awakening occurred, at which Peter Jones was con- verted, 239, 240. d. Peter Jones : (1) His ancestry and education, 239. 308 Analytical Index. (2) His conversion, 239, 240 : In 1823 he met Seth Crawford and heard Edmund Stoney preach on the new birth, 239 ; later, with his sister he attended a camp-meeting on the Ancaster circuit and was converted, 239, 240. (3) His work : Preached to the Indians and whites on the Credit, 1825, at the time the Indians had come to meet the Indian agent, 241; interpreted for Alvin Torry, who preached to the Indians on the Grand River on their return from the Credit — Torry's testimony to his worth, 242 ; ac- companied Torry when he visited the Indians on the Thames River, 242, 243 ; addressed the Confer- ence in 1825, when the first report of the Missionary Society was given, 243 ; visited the Indians in the Bay of Quinte region on the invitation of Elder Case, 243 ; went with Rev. John Ryerson, in 1841, to hold missionary meetings throughout the Connexion, in order to get funds to carry on the work after the dissolution of the union with the British Wesleyan Conference in 1840, 150, 151. III. Work Among- the Mississaguas. 1. At the camp-meeting held at Mount Pleasant, near Brantford, 1825, 241, 242 : Great numbers were trans- formed from the deepest degradation to the best of Christians, 241 ; from the precarious livelihood of hunt- ing and fishing to that of settled farmers, 241. 2. At their annual meeting with the Indian agent, 1825 : a. On the River Credit, thirteen miles west of York. On Sunday Peter Jones preached to an audience of three hundred whites and Indians, with marvellous re- sults, 241. b. On the River Humber, one mile west of York : Bishop Strachan accompanied Colonel Givens, the Indian agent. He heard the children sing and read, 241 ; he advised them to settle on their lands at the Credit, and promised them Government aid, 242 ; he prayed with them, 242. 3. At their settlements on the Credit : It became a noted Methodist mission, and remained so until they moved to the New Credit, on the Six Nations' Reserve, 242. IV. The Extension of the Work. 1. Among the pagans on the Grand River : As the result of services on the return of the Indians from the meet- ing at the Credit : Torry preached, with Jones as in- terpreter, 242 ; forty-five were converted, 242. 2. Among the Indians on the Thames : a. John Carey, a pious school-teacher, invited Torry and Jones to visit Analytical Index. 309 the tribes on the Thames, 242. One tribe, known as the Moravians, had a Moravian missionary residing with them, 242. Some were remnants of the Dela- wares, who had been taught by David Brainerd, and some Moravian missionaries from the United States, 242. The remainder were pagan, 242. b. Torry and Jones travelled sixty miles through the wilderness, and spent five days with them, with scant food and little sleep, 243. c. Through subsequent visits the Gospel was introduced by degrees, 243. t Among the Indians of the Bay of Quinte District : a. Elder Case, who was deeply interested in the evan- gelization of the Indians, was appointed to the Bay of Quinte District by the Conference of 1825, 243. At this Conference the first annual report of the Mission- ary Society was given, Chief Davis and Peter Jones gave addresses, and the brethren had reason to re- joice because a great and effectual door unto the heathen had been opened, 243. b. In the winter of 1826 Case invited Peter Jones and Chief John Crane to visit the Indians in the vicinity of Belleville and back of Kingston, 243. c. Jones repeated his visit in the spring : As a result of services held, Case baptized twenty-two Indian converts, while, perhaps, fifty others were earnestly seeking the Lord, 243 ; among the con- verts was John Sunday, who became a faithful and useful missionary among his people, 243. d. The work strengthened after the first union with the British Con- ference, 1833, and still further when the second union was formed in 1847, 243, 244. In the North-West — a great forward movement after the second union with the British Conference in 1847 : a. Missionaries at Norway House and Oxford House in the Hudson's Bay Territory, 244 : James Evans at Norway House founded one of the most successful missions in the whole field, 244 ; invented the syllabic characters, so that an Indian of ordinary intelligence can learn to read the Scriptures in two weeks, 244. Other workers in these regions : Charles Stringfellow, Henry Steinhauer (father of R. B. and E. R. Stein- hauer, two of our own missionaries at present), Robert Brooking, George McDougall, E. R. Young, John Semmens and others, 244. b. Missions near the Rockies: Robert Rundle opened work among the Mountain Stonies with blessed effect, 244 ; Thomas "Woolsey and Henry Steinhauer labored among the Crees, 244 ; George and John McDougall soon entered the same field, 244. c. The result of the missionary efforts : The same re- 310 Analytical Index. suits as in British Columbia (See 5, e., below) ; an ad- vance in intelligence, in morality, in loyalty and in the arts of civilized life, 248 ; not a single Methodist In- dian joined the rebellions headed by Kiel, 249. 5. In British Columbia : a. The missionaries to the white people — White, Robson, Browning and Pollard — did what they could, but their time was occupied with their special work, 244. b. Some pious laymen in Vic- toria interested themselves in some degraded tribes and won a few to a better life, 244, 245. c. Thomas Crosby went as the first missionary to the Indians in British Columbia, 1863, 245-248. Answered the appeal of Edward White, which appeared in The Guardian, borrowed money and went, 245. Opened work among the Flatheads at Nanaimo. Taught the children in the schools, 245 ; spoke to the adults as he had opportun- its, learning first the Chinook, an easily acquired but wretchedly poor jargon, and later the difficult Flathead tongue, 245 ; was instrumental in the salvation of many Indians, among them, David Sallosalton — his gifts, work and triumphant death, 245, 246. Opened work at Port Simpson : Why the work was started : Some In- dians on their way from the salmon beds on the Fraser or the hop fields of Oregon, were converted in a meet- ing of some laymen, and begged for a missionary, so Crosby volunteered to go, 246. Where Port* Simpson is — about seven hundred miles north of Victoria, 246. The work accomplished : A church built : Crosby told them why he had come and that they must have a house in which to worship the Great Spirit ; they con- tributed to the amount of $400, and the Mission Board supplied the rest, 246, 247. A great revival, scores were converted, and the news spread along the coast and others came, 247. Subsequent revivals, even dur- ing the absence of Mr. Crosby ; the young men carried the Gospel to other villages, 247, 248. d. Permanent missions have been established at other points, 248. e. The results of missionary efforts : Tribal wars have ceased, heathen villages have been transformed into Christian communities, the potlatch and immoral dances have been displaced by Christian services, 248, 249. V. The Present Statistics of Indian Missions, 1905 : 66 Indian missions, 37 missionaries, 13 assistants, 31 teachers, 9 interpreters, 6 industrial institutes and boarding schools, with 500 pupils, besides the ordinary day schools, 5,084 Church members, 249. Analytical Index. 311 CHAPTER XII. A MISSIONARY MESSAGE TO THE YOUNG PEOPLE OF CANADIAN METHODISM. NEVER FORGET— I. That the Word of God Shall Stand Forever, a Sure Founda- tion for Our Faith, 250, 251. 1. In spite of the assaults of sceptics : a. who as- sume that it is not the revelation of God's will to men, but an ordinary book with no supernatural ele- ments, 250, 251 ; prophecy and miracle ruled out, 251 ; everything not explainable on natural grounds regarded as fraud and fiction, 256. b. Whose chief premises a century ago are now utterly discredited, 251. 2. In spite of the attitude of the so-called " higher criticism" of to-day, 251 : Their premises, where not true, will soon be discredited, 251. II. That God's Never-changing Purpose is to Establish on Earth a World-wide Kingdom of Peace and Right- eousness, 251, 252. 1. This kingdom was typified in the history of Israel, and shadowed forth in the visions of the prophets, 251, 252. 2. This kingdom began to take definite shape with the advent of Jesus, 252 : a. Its laws were clearly enunciated, 252. b. Its leading characteristics were boldly outlined, 252. III. That God's Purpose and Flan is that the Kingdom Shall he Self-Propagating, 252, 253. 1. Therefore the Church is radically, essentially and alto- gether missionary, 253. IV. That Disobedience to This Plan of Self-propagation Means Spiritual Poverty, Barrenness and Death ; Obedience Means Abounding Spirituality and " Real Success," 253, 254. 1. Be careful that increase in numbers, wealth and fashion be not mistaken for real vitality, 254. V. That the Spirituality and Success of a Church may be Measured by Its Missionary Spirit and Enterprise, 254, 255. 1. All history shows that every great spiritual awakening has been followed by increased missionary activity, and 312 Analytical Index. conversely, 254, 255 : a. The third century is noted for the construction and reconstruction of doctrine, but was self-centred, so its chief legacy to us is an un- . preachable theology, 255. b. The sixteenth century is noted for church reform, but it also was self-centred, so its legacy to us is a party spirit, 255. c. The eighteenth century is noted for its spirit of intense evangelism, which becomes mightier as the years go by, 255. VI. That Christ Demands an Utter Surrender of Ourselves and Our Possessions to Kim and to His Flan for the World, 255, 256. 1. A surrender of ourselves : a. Not in word only but in deed, so that we will follow Him in daily service, con- fess him at all hazards, undertake whatever He commands, forsake friends and home, kindred and country if He so require, 256. 2. A surrender of our possessions ; not looking upon our- selves as owners, but as stewards, 256. VII. That Earnest, Persistent Prayer is a Mighty Force to Hasten the Coming- of the Kingdom, 256, 257. 1. In individual lives, 257. 2. In universal society, 257 : a. It may be that the king- dom may not fully come in the individual life until His will is done on earth as it is in heaven, 257. This should give a new significance to our prayer-life, and we will plead not for money, but for power, and then the money will come and men and women will be eager to tell the story, so that the kingdom will permeate universal society, 257. VIII. That Our First Duty is to Do with Earnest Purpose the Work that lies Nearest, 258-261. 1. This will correct false notions regarding the work of a foreign missionary, 258. 2. This will influence our lives, so that when He comes we will be doing the work He has entrusted us with (illustrations), 259-261. BOOKS OF REFERENCE, METHODIST HISTORY AND ITS MAKERS. Methodism in Canada. Rev. A. Sutherland, D.D. Cloth $1 00 The Cyclopedia of Methodism in Canada. Rev. George H. Cornish, LL.D. Volume I., containing the • record of Methodism in Canada and Newfound- land, from 1769 to 1880. Cloth, $1.50 ; sheep, $1.75. Volume II., containing the record from 1881 to 1903.- Cloth, $3.00 ; sheep 3 50 (Both volumes, cloth, $4.50 ; sheep, $5.25.) History of Methodism (three volumes). Smith 3 75 The History of Methodism (seven volumes). Bishop John F. Hurst, D.D., LL.D 13 00 Makers of Methodism. W. H. Withrow 1 00 Beginnings of Methodism. Huestis 50 Wesley and His Preachers. Pike 1 00 Centennial of Canadian Methodism — Published by direction of the General Conference 1 25 Manitoba Memories. Rev. George Young, D.D 75 Methodism in Eastern British America, Vols. I. and II. T. Watson Smith 2 50 Discipline of the Methodist Church 55 Life of William Morley Punshon, D.D. Rev. Hugh Johnston 60 Barbara Heck : A Tale of Early Methodism. W. H. Withrow, D.D 75 Messengers of the Churches. Rev. J. E. Sanderson, M.A 20 (This gives short sketches of the lives of the fol- lowing : Francis Asbury, William Black, Peter Jones, John Sunday, Peter Jacobs, Henry B. Stein- hauer). History of Methodism. John Telford, B.A 05 Life of John Wesley. John Telford, B.A 05 John Wesley, His Life and Work. Rev. Matthew Lelievre 35 How Methodism Came to British Columbia, with map. Rev. E. Robson, D.D 05 313 3 H Books of Reference. CANADIAN HISTORY AND ITS MAKERS. Our Canadian Heritage. Rev. F. A. Wightman $1 00 One of the books in the Epworth League Reading Course for 1905-06 (price for the three books, 1.50 postpaid). Canadian History and Literature. W. H. Withrow, D.D., F.R.C.S., and G. Mercer Adams 60 The Romance of Canadian History. Pelham Edgar, Ph.D 75 Stories of New France. A. M. Machar 1 50 Canadian Citizenship. John Millar, B.A 60 The Old Regime in Canada. Francis Parkman 1 50 Pioneers of France in the New World. Francis Park- man 1 50 The Jesuits in North America. Francis Parkman 1 50 History of the Northern Interior of British Columbia. A. G. Morice 2 50 History of British Columbia. W. Begg 2 00 Popular History of Canada. W. H. Withrow 3 00 Public School History of Canada. Clement 50 History of Canada. Emily P. Weaver 50 Richardson's War of 1812 3 00 Montcalm and Wolfe, 2 Vols. Parkman 3 00 Half Century of Conflict, 2 Vols. Parkman 3 00 The Making of the Canadian West. R. G. McBeth 125 History of Canada. Chas. G. D. Roberts 1 00 The Selkirk Settlers in Real Life. Rev. R. G. McBeth, M.A 75 Ten Years of Upper Canada in Peace and War, 1805- 1815. Mrs. J. D. Edgar 1 50 The Story of the Union Jack. Barlow Cumberland .... 1 50 Neville Trueman : A Tale of the War of 1812. W. H. Withrow 75 A Veteran of 1812 : The Life of Lieut.-Col. James Fitz- Gibbon. Mary Agnes FitzGibbon 1 00 Life and Times of Major-General Sir Isaac Brock, K.B., Hero of Upper Canada. D. B. Read 1 50 NEWFOUNDLAND AND LABRADOR. Standard History of Newfoundland. D. W. Prowse, J.P., LL.D $1 75 From Newfoundland to Cochin China. Lady Howard Vincent. Illustrated. New and cheaper edition. Cloth 1 25 Prowse's Newfoundland Tourist's Guide. Illustrated . . 25 Vikings of To-day. Dr. W. T. Grenfell • • 125 Medical work in Labrador. Books of Reference. 315 Dr. Grenfell's Parish. Norman Duncan 1 00 The Harvest of the Sea. Dr. W. T. Grenfell 1 00 The Lure of the Labrador Wild. Dillon Wallace 1 50 An account of the journey through Labrador of Leonidas Hubbard in 1903. The Skipper Parson. Rev. James Lumsden 1 25 Skipper George Netman. Rev. G. J. Bond 35 A story of Outport Methodism in Newfoundland. FRENCH. Henrietta Feller and the Grand Ligne Mission. Walter N. Wyeth, D.D $0 75 Problems in French Evangelization. Rev. A. Suther- land, D.D., Rev. W. T. Halpenny, B.A., B.D., Rev. Paul Villard, M.A 10 From Rome to Protestantism. Samuel McGerald, D.D. . 15 INDIAN. Canadian Savage Folk. John Maclean, M.A., Ph.D $2 50 The Indians of Canada : Their Manners and Customs. John Maclean, M.A., Ph.D 1 00 The Warden of the Plains. John Maclean, M.A., Ph.D. . 50 Forest, Lake and Prairie. Rev. John McDougall, D.D. . . 1 00 Saddle, Sled and Snowshoe. Rev. John McDougall, D.D. 1 00 The Life of George McDougall, Canadian Patriot, Pioneer and Missionary. Rev. John McDougall, D.D 75 Path-finding on Plain and Prairie. Rev. John Mc- Dougall, D.D 1 00 In the Days of the Red River Rebellion. Rev. John McDougall, D.D 1 00 The Apostle of the North, James Evans. Rev. E. R. Young 50 David Brainerd. Jesse Page 50 John Horden, Bishop of Moosonee 25 Our Indian Missions in British Columbia, with Map showing Mission Stations. Rev. C. M. Tate .... 05 MISCELLANEOUS. Overland to Cariboo: An eventful journey of the Cana- dian Pioneers to the Gold Fields of British Colum- bia in 1862. Margaret McNaughton $0 75 Etchings from a Parsonage Verandah. Mrs. E. Jeffers Graham. Illustrated by J. W. Bengough 75 Lone Land Lights. Rev. John Maclean, M.A., Ph.D 35 316 Books of Reference. CHINA AND JAPAN MISSIONS. The Heart of Sz-Chuan. B. W. Wallace. Paper, 35c. Cloth $0 50 The Heart of Japan. A. P. Addison. Paper, 35c. Cloth 50 PERIODICALS. Per Year. Missionary Bulletin $0 60 Clubs of 3 •. 1 50 The Missionary Outlook, 40c; in clubs ... 30 The Christian Guardian 1 00 The Wesleyan 1 50 The Epworth Era 50 Onward 50 Methodist Magazine 2 00 MAPS. Geography and Atlas of the Dominion of Canada .... Free Map of the Dominion, size 5 ft. by 8 ft., cloth mounted, with Mission Stations marked - $2 50 Cloth hand-made maps (must be ordered in advance), $5.00 to ., 10 00 Many books valuable for supplemental study in connection with this text-book are now out of print, but may be found in the libraries of many of our ministers. Consult your nearest Public Library, as it will contain many of the books mentioned in the above list, as well as others which will be found valuable. STUDY CLASSES. A Brief Manual for Leaders of Mission Study Classes. T. H. Salter, Ph.D $0 10 Mission Study Class Manual 10 It is most desirable that study classes be organized for the study of this text-book in all of our Young People's Societies. For the organization and conduct of such classes the above manuals will be found helpful. For all further information write to F. C. Stephenson, Methodist Mission Rooms, Toronto, Ont. r ME?mODT<§T Ml&SIOH ROOM&, TOROHTO. ■hi