1846-1848.

Re-Union of the British and Canadian Conferences.

During and before the period of the Metcalfe Controversy events were transpiring in Methodist circles in which Dr. Ryerson took an active part, and in which he was deeply interested.[130]

Important correspondence on the relations to each other of the British and Canadian Conferences took place in 1842. But as the issue of the contest between these Conferences was so prolonged, and involved so many important questions—religious and public—I think it desirable to give a brief preliminary outline of the origin of the difficulties between the two bodies. This is the more necessary, as Dr. Ryerson's own personal history and conduct became, from a variety of circumstances, most prominently mixed up with these controversies. His letters to the Government on the subject, and to the Missionary Secretaries, now first published, are also valuable Methodist historical documents—although they partake largely of a personal character—as he was the foremost figure in all of these connexional contests. They are highly characteristic of the courage and self-sacrifice of the writer.

Methodism, after its introduction into Upper Canada in 1790, was organized into a Church by preachers from the United States. In 1811, when Upper Canada was on the eve of being the theatre of war with the United States, several American preachers who had been appointed to Canada declined to come, while those here (Messrs. Roads and Densmore) applied to the Canadian Government in 1812 for leave to return to their own country.[131] Nevertheless, after the war, and on the representation of persons prompted by high churchmen, the London Wesleyan Missionary Society sent out missionaries to four of the larger towns in Upper Canada. This schismatical policy was pursued by the British Conference until 1820, when the American General Conference sent Rev. John (afterwards) Bishop Emory, as a deputation to that Conference to remonstrate. The result was that the following resolutions were passed by the British Conference in that year (1820):—

In transmitting these and several other resolutions on the subject to the British Missionaries in Canada, the Secretaries (Rev. Joseph Taylor and Rev. Richard Watson) said:—

The British Conference loyally observed this compact from 1820 until 1833. At that time (Dr. Ryerson says) the advocates of a dominant church establishment, though in a small minority in the House of Assembly, were all powerful in the Executive and Legislative Councils, and employed very naturally all the resources at their command to perpetuate their supremacy. For this purpose they appealed to the Wesleyan Missionary Committee in England, and solicited them upon the ground of their loyalty to the Church of England and to the Throne to send out Missionaries to Upper Canada, offering $4,000 per annum out of the Crown revenues to assist in so loyal a work. The English Wesleyan Missionary Committee sent out a representative agent, who contended that the engagement into which the English Conference had entered with the American General Conference in 1820, through Dr. Emory, to leave Upper Canada to the Canadian preachers, was no longer binding since the Conference in Canada has become separate from that in the United States, and the English Committee was therefore free to send missionaries into any part of Upper Canada. The Canadian Conference was thus confronted by a double danger—the danger of division in their congregations, and the danger of increased power against their claims to equal rights and privileges; and a two-fold duty devolved upon them—to prevent division if possible, and, at the same time, to secure the attainment of their own constitutional rights.

In the meantime other disturbing influences occurred. In 1824, an agitation was commenced, with a view to take the appointment of the Presiding Eldership out of the hands of the Bishops, and make the office elective by the annual Conferences. The Presiding Elders of Upper Canada (Rev. Henry Ryan and Rev. William Case) opposed this change, and, in consequence, failed in their election by the Genesee Annual Conference as delegates to the General Conference. Mr. Ryan was chagrined at this result, and on his return to Upper Canada commenced to agitate for an entire separation from the American Church. A memorial to that effect was sent to the General Conference. The request was not granted, but the Canadian work was set off to itself as the "Annual Conference of the Methodist Episcopal Church in Canada." This was not what Mr. Ryan wanted, and it displeased him. The theme of his complaint was "the domination of republican Methodism and the tyranny of Yankee Bishops." He therefore, set himself again to agitate for entire independence. Finally, after having been the means of stirring up personal strife all through the Connexion, the Conference of 1827 directed that he should be reproved and admonished by Bishop Hedding in presence of the Conference. This was done. Next day Mr. Ryan withdrew from the Conference. (See chapter vii.)

The high-church party encouraged Mr. Ryan in his disaffection; and when he withdrew, and set up a separate church organization, Dr. Strachan actually sent Mr. Ryan $200 to assist him in his schismatical efforts! (Epochs, page 305.) Hon. John Willson, Speaker of the House of Assembly, and formerly a Methodist, joined the high-church party, and did all he could to aid and encourage Mr. Ryan. Thus, in addition to the £50 sent to Mr. Ryan by Ven. Archdeacon Strachan, to aid him in his schismatical crusade against the Conference, a Government grant of £666 ($2,664) was made to the new organization at the instance of Mr. Willson in 1833, and £338 ($1,352) in 1834. (Epochs, page 359.)

The cry of disloyalty having been again raised, the Government and clerical party (for they were one under the control of the Archdeacon of York), lost no time, therefore, in maturing a plan to induce the British Conference again to undertake the occupancy of Upper Canada as missionary ground, and forthwith to send missionaries into the province for that purpose. A correspondence was opened between the head of the Canadian Executive Government, Sir John Colborne, and the Wesleyan Missionary Committee, on the subject of the new missionary enterprise into Upper Canada. (Epochs, page 305.) The result was, that in May, 1832, without notice, an intimation was received that the Rev. Robert Alder, and twelve missionaries were to be sent out to Canada. With a view to avert the calamity of again having hostile Methodist camps in every city and town in Upper Canada, Rev. John Ryerson suggested to Dr. Ryerson that the Canada Conference should endeavour to form a union with the British Conference, and thus secure harmonious action instead of discord and disunion. This was done, and provisional arrangements were made with Dr. Alder at the Hallowell Conference of 1832, subject to the ratification of the British Conference. This ratification was made, and took effect in 1833, and the union continued for four or five years only.

About the year 1840, a considerable controversy arose in regard to the payment of an annual grant of £900 by the Government, in aid of the general work of the Church. It may be well, therefore, to state the circumstances under which this grant was made, and then point out the personal causes which intensified the feeling of estrangement between the English and Canadian Conferences.

In a letter on this subject to the Provincial Secretary, dated 28th December, 1842, Dr. Ryerson said:—

In a long and valuable historical letter to Mr. Murdoch, Chief Secretary to Sir Charles Bagot, dated May, 1842, Dr. Ryerson further said:—

Dr. Ryerson then discussed various matters relating to their "usage," and the articles of Union, and proceeded: Some weeks after Lord Sydenham's arrival in Toronto, His Lordship sent for me—as I was afterwards informed, at the recommendation of Sir Allan MacNab, Receiver-General Dunn, and others—but the interview, and one or two subsequent ones, related entirely to the objects of his Lordship's mission, in accomplishing which, he desired all the aid I could give him. The last week of the year 1839, and the first week of 1840, Lord Sydenham spent in seeing various parties and concerting a measure on the clergy reserve question. He sent for the Rev. Messrs. Stinson and Richey (agents of the London Wesleyan Committee) as well as for me. As all the present difficulties grew out of these interviews of the London Wesleyan Committee's agents and myself, with Lord Sydenham, I think it important to state the substance of them, and the evidence on which I make my statement.

First as regards myself. The proposed measure being intended to secure a continued payment of grants already made out of the Casual and Territorial Revenue, and the Clergy Reserve Fund, to the parties receiving them, I submitted to Lord Sydenham that, as the three principal denominations (Church of England, Church of Scotland, and Roman Catholics) received large aid out of one or both of these funds, it was clear that unless some assistance was granted to the Wesleyan Methodist Church before the passing of the Clergy Reserve Bill, and transferred with other charges by the provisions of the Bill, we would be effectually excluded from obtaining any aid for a series of years. I submitted to Lord Sydenham an application, which I had been directed to make, in behalf of the Upper Canada Academy—now Victoria College. His Lordship acceded to the justice of my views, but replied that aid was given to us also in the form of an annual grant. I replied, and sought to impress upon his Lordship, that the grant referred to by him had not been made to the Canadian Conference, and did not operate to its advantage, but to the sole advantage of the Wesleyan Missionary Society in England; and, at his request, I prepared a statement of the case in writing. It will be seen by the date of my letter that these communications took place January 2nd, 1840. It is perfectly clear, therefore, that up to that time there could have transpired between Lord Sydenham and myself, nothing relative to the transfer of the grant.

On the same day, Rev. Messrs. Stinson and Richey (agents of the Wesleyan Committee) had an interview with Lord Sydenham. They told him that the union between the English and Canadian Conferences was not likely to continue; and prayed (in their memorial, written the day after) "that the sum intended for the Wesleyan Methodist Church in Canada, should be given to the Wesleyan Methodists, who are now, and who may be hereafter, connected with the British Wesleyan Conference." I believe Lord Sydenham's laconic reply was, that he had to do with religious bodies in Canada, not in England.

It will be seen that the communication of Messrs. Stinson and Richey, as well as mine, served to impress Lord Sydenham that there was not an identity of interests between the English and Canadian Conferences, as he had supposed, and, as His Lordship said, Her Majesty's Government also supposed.

A day or two after Messrs. Stinson and Richey's interview with Lord Sydenham, I waited upon him, when I was given to understand that a memorial had been presented to him in behalf of the British Conference, on the ground of an anticipated dissolution of the Union. My feelings of surprise and indignation, and my remonstrances against such a monstrous proposition, may be easily conceived. It is known that Lord Sydenham, from the very first, viewed such a proposition with disapprobation; it was on this occasion also that His Lordship apprised me of the conclusions he had come to on the subject of any proposition for a grant to the Canadian Conference, previously to passing the Clergy Reserve Bill; that he was satisfied that the Canadian Conference had a just claim to assistance; that it did not derive any practical benefit from the grant to the London Committee, but that it ought to do so, as such were the original intentions of the Government in making it. Lord Sydenham stated his recollection of the intention of the Government in 1832 to be—and perhaps the recollections of Lord Stanley may be to the same effect—that it was supposed by the Government, from communications from Upper Canada, that the Wesleyans here were not quite as (conservatively) loyal as was desirable; that it being understood they were willing to unite with the English Conference, the Government thought it advisable to enable the English Conference to assist them, as it would exert a salutary influence upon their feelings and usefulness. Thus was the grant made; but from the peculiar nature of the articles of Union, the leading objects of the grant had never been accomplished, as the Canadian Conference had to support all its own members and institutions—except a few missions—as much since, as before the Union. He had, therefore, determined to write to Lord John Russell, and recommend a different distribution of the grant; believing that to accomplish the original and benevolent objects in Canada, it ought to be placed under the entire control of the Canadian Conference. In these views I did, of course, gratefully concur, although I never fully understood until then the intentions of the Imperial Government in making the grant. I also thought the course proposed would defeat the intimated project of breaking up the Union, and furnish real aid to the Church of which I was appointed advocate and representative. Leaving the matter in the hands of Lord Sydenham, I had no intention of saying anything more upon the subject, until, nearly a fortnight afterwards, when His Lordship requested me—as I was so familiar with the subject—to furnish him with a written statement of the financial relations of the English and Canadian Conferences, in regard to the grant, etc., as it would aid him in preparing his despatch to Lord John Russell. I did so. The letter, written at the request of Lord Sydenham, was intended as a memorandum for his Lordship. But he thought it best to transmit a copy of it with his own despatch to Lord John Russell, by whom it was enclosed to the Wesleyan Committee; and hence the present controversy. That letter is dated 17th January, 1840.

I cannot but feel that I labour under great disadvantages in the present discussion, from the numerous representations and statements which the Wesleyan Committee have made to the noble Secretary of State to my disadvantage. My standing, as a public man, is my all, and therefore, however small relatively, is as important to me as a kingdom to a monarch.

As the Wesleyan Committee have made me so prominent a subject in this affair, I have offered to submit to His Excellency, Sir Charles Bagot, or to the Executive Council—or to His Excellency and the Executive Council—or to the Lord Bishop of Toronto; or to the Moderator of the Synod of the Church of Scotland in Canada—or to the Lord Bishop of Toronto and the Moderator of the Scotch Synod—and to bind myself in any penalty to abide by the decision of such tribunal. When the Wesleyan Committee are accusers, judge, and jury in their own case, it is not likely they will be very impartial; but if there is a shadow of truth or justice in their accusations and statements, I have given them full opportunity to secure the confirmation of them, by the highest tribunals, in the country of my life and labours.

The Wesleyan Committee declined to refer the matter in dispute to an independent tribunal, and Dr. Alder wrote to members of the Canadian Conference impugning Dr. Ryerson in the strongest terms, insisting upon his withdrawal of certain things which he had written, and making various threats. Dr. Ryerson decided then to address a final letter to Rev. Messrs. Bunting, Beecham and Hoole, Missionary Secretaries. This he did on the 19th October, 1842. This letter, and the preceding letter, are doubly valuable from the fact that they embody a number of interesting details of the interviews and correspondence between Lord Sydenham and Dr. Ryerson, and also between Sir Charles Bagot and Dr. Ryerson, which have not hitherto been published. There is a tone of manly dignity and independence in this letter which commends itself, and which were characteristic of Dr. Ryerson in his best moods as a controversialist. From the letter, which extends to thirty-four foolscap pages I make the following extracts. He said:—

I wish the most extended success to the general labours of the Wesleyan Missionary Society, however much they have sought to retard those of the Canadian Conference; nor have I ever objected to their labours among the "destitute white settlements" and heathen tribes of Canada; I only object to their works of schism, and division.... Did you ever think of sending missionaries, or of employing your money and men, in our regular circuits, before the breaking up of the Union?—Kingston, or Belleville, or Toronto, or Hamilton, or Brantford, or London, etc.?—places where there is no more need of missionary men or missionary money than there is in City Road, or Great Queen street circuits in London—places in which it is notorious that the soul, body, and strength of your societies consists, not in converts from the world, but in secessions from the Canadian Conference. When, therefore, four-fifths of your missionaries (so called) in Western Canada are employed on regular circuits of the Canadian Conference, is it surprising that I should complain, remonstrate, and condemn?

The burden of Dr. Alder's letter is that I have been the first, gratuitous, and wanton aggressor upon the character and motives of those "to whom the British Conference has entrusted the transaction of its most important business;" and, as such, the author and fomenter of the difficulties between the British and Canadian Conferences. And it has been more than once intimated on your part that if I, the Jonah, were thrown overboard, the commotion of the Methodistic element of Western Canada would soon cease, and mutual confidence and joy would be restored to the whole ship's company.... Need I add, that in the columns of your Watchman newspaper, and in the pages of pamphlets, and in your Wesleyan in Canada, not only my public conduct, but my character, my motives, my principles, have been impugned without delicacy or restraint? Need I add, that the Canada Conference and myself have been the defendants, and you the assailants, throughout? That in Dr. Alder's letter to Lord John Russell the proceedings of the Canada Conference are represented as revolutionary?

I am also impeached in almost every form of phraseology—the Christian integrity and loyalty of my brethren and myself have been impugned by your agents throughout this country—our fields of labour have been invaded, and our flocks divided, while our principles and feelings have been resented as dangerous to the safety and interests of the State. Yet Dr. Alder complains of the occasional exposure of these things in the Guardian, and is rampant at the application of the word divisionists, to those of your missionaries who are dividing our regular societies, and establishing rival congregations on our regular circuits!... But, in reply, there may be opposed to the unanimous resolutions of your Conference, adopted in Liverpool, in 1820, and the whole tenor and spirit of the New Testament, especially the writings of St. Paul, who denounces partialities for Peter, or Paul, or Apollos, as pretext for schisms in the Church of God.

Then as to my desire to protract litigation. Does my having done all in my power to have the affair referred to a third party—to any impartial tribunal you might prefer—evince the truth of such a charge? Or does your refusing to agree to any such reference look most like desiring to protract hostilities? Great Britain and other civilized nations have more than once submitted their differences to the decision of a third party; ancient churches did the same; I have advocated the same; you refuse; your refusal does not certainly argue a consciousness that you are right, or a desire for peace, whatever else it may argue.

Furthermore, as to my own feelings and conduct, I will let the following memorandum, which I presented at the late session of the Canada Conference, speak in reply to your various allegations:—

You will see from the above memorandum, that I proposed to relinquish all except my connection with a church which I had joined in obedience to conscience, and my connection with a field of labour to which I believed myself called by the voice and providence of God. My request was laid upon the table of the Conference for a day, and then pressed by me with as much propriety as I could employ on such a subject, but, with one exception (Andrew Prindle), was unanimously rejected, it being insisted that I should not be allowed to change my relations to the Conference, in any respect, on account of your differences with me. To relinquish my connection with the Church, and my labours as a Methodist minister, involve considerations which ought not to yield to the impulse of passion, or bow to the suggestions of expediency. By God's grace, therefore, I hope to be able to "stand in my place to the end of the day," say or do what you may....

Dr. Alder and his Canadian friends have advised you from the beginning that my standing and influence in Canada was merely political; that I was aware of this, and was, therefore, determined to employ myself in political affairs in order to gratify my ambition. My assertions to the contrary were, of course, rejected and scorned by you. Well, nearly three years have elapsed since, by common consent, I have had nothing whatever to do with the civil affairs of Canada, as all the public men in it know. My own conduct, therefore, has thus far refuted one part of the statements of your informers. As to the other part, has my standing as a public man declined? or, have all parties, during that period, awarded me a testimony of regard more gratifying than that which I had ever before received from any party?

You were also told that my principles were revolutionary, and were so viewed by the wealth and intelligence of this country, which would support you and repudiate me and those connected with me. What do you now see, but the Government at home and in Canada adopting the very system of administration, both in religious, educational, and civil affairs, which I maintained many years ago to be most suitable to the social condition of this Province; and the wealth and intelligence of our population (save a little knot of Puseyite ultras) rejoicing in its establishment; and the country in happy tranquility, and blooming with prosperity, under its operations? What do you see but Her Majesty possessing a strength far more formidable than that of swords or bayonets, in the hearts of her Canadian subjects? What do you see, but three branches of the Legislature unanimously incorporating as a College, with the privileges of a University, an institution under the direction of the Canada Conference (which you had repudiated), and in compliance with an application which I had the honour to have advocated, and according to the provisions of a Bill, verbatim et literatim, which I drew up? What do you see, but that same Legislature, with equal unanimity, granting £500 to the same institution, and lately, by the recommendation of His Excellency, Sir Charles Bagot, renewing that grant as an annual aid to the institution, now presided over by the individual against whom all your attacks have been directed? Can I but feel a grateful, as well as a dutiful attachment to a Government so perfectly consonant with my own feelings? Can I but feel an honest pride, retrospecting the past, and looking abroad upon the present, to see in the constitution and spirit of Her Majesty's Canadian Government my own views and wishes carried out to the very letter? Can I but rejoice, to see several members of the Government on our College Board and Senate—and to be aided by their counsel, abilities, and influence?

I advert to these facts with heart-felt thankfulness, as a practical vindication of my life and character against your imputations, and as an indication strong, if not providential, that I have, in the main at least, endeavoured to do my duty to my God, my Sovereign, and my country.... Unconnected as I am with any party, and on friendly terms with leading men of all parties, countenanced by the Government, aided by the Legislature, and sustained by the public, I can, by the divine blessing, employ my humble abilities, even under the weight of Dr. Alder's frowns, to rearing up a large body of well instructed youth, and a considerable number of ministers, who, I hope, will be a blessing to this their country, and to the church, and who will, doubtless, do justice to me when both Dr. Alder and myself shall be receiving our reward according to our respective works, "whether they be good or bad."...

My differences with you are wholly of a public and official character; personally I esteem and honour you as much as I ever did, and wish you God speed in your general works of faith and divine labours of love....

The only persons in England with whom I have the slightest personal difference are Dr. Alder and Mr. Lord, for their uncalled for and unjust personal attacks upon me. I cherish no ill-feeling towards them. But I ask not your indulgence; I fear you not; I know and admire you as distinguished servants of the Most High, but as greatly mistaken as to what truly appertains to one hundred and twenty-one itinerant ministers, and a large and growing branch of the Wesleyan body in Western Canada—a body now beginning, like yourselves, to raise up a regularly educated as well as a zealous ministry....

This epistle shall be my witness to the Government, to the church, and to posterity, that the dreadful disgrace and varied evils of perpetuating the present unseemly violation of Methodistic and Christian unity in Upper Canada, and the creation and continuance of unnatural and unchristian schisms and divisions in a Christian church, lie not at my door; and that for the sake of peace, I have offered to do all that could be demanded of me by reason of Christianity....

As the Government is interested in this controversy, I shall deem it my duty to enclose a copy of the present letter to His Excellency the Governor-General, with a request that His Excellency will have the goodness to forward it to Her Majesty's Secretary of State for the Colonial Department, that Her Majesty's Government, both at home and in this country, may fully understand the present posture of this affair, at least as far as you and myself are concerned, and with whom lies the responsibility of this continued controversy.

For the reasons given above to the Secretaries of the Wesleyan Conference in England, Dr. Ryerson transmitted a copy of his letter to them to Sir Charles Bagot, on the 10th December, 1842, accompanied with an explanatory letter, from which I extract the following narrative connected with this matter:—Two weeks before the late Lord Sydenham's arrival in Toronto (in November, 1839), at a meeting of the agents of the London Committee, and the Executive Committee of the Canadian Conference, every matter of misunderstanding and jealousy, as far as I know, was satisfactorily settled. It was explicitly agreed on all sides, and recorded, that I should press the settlement of the clergy reserve question. On other things it was my wish and aim to remain neutral. This I did, until some weeks after Lord Sydenham's arrival. Parties were very equally divided on the question of the union of the Canadas, and the terms on which it should be effected. I was then Editor of the Guardian; I was desired by the agents of the London Wesleyan Committee and their friends (and some of my own friends), to oppose the union of the Canadas; Lord Sydenham sent for me, and earnestly solicited me to advocate it, and assured me that it should involve no change in the principles of our Constitution, but even secure greater privileges to the people of Canada, and that it was the only hope of Canada. He promised, in case he could get the Union measure through the Canadian Legislature, to apply himself to the settlement of the clergy reserve question, in accordance with such principles as I had expressed, and which he understood to be general in Upper Canada. After much consideration, I consented to give a decided support to the Government in that great measure. The agents of the London Committee were greatly offended, and were sure, as were many others, that Lord Sydenham would not be supported by the Imperial Parliament, and threatened a breaking up of the union between the English and Canadian Conferences; and in about three weeks afterwards, they intimated to Lord Sydenham that the union between the two bodies would not be continued, and sought to get the Methodist portion of the proceeds of the clergy reserves secured to those who should be connected with the British Wesleyan Conference. Lord Sydenham, learning the circumstances in which I was placed, opposed by the agents of the London Committee and all the opponents of the union of the Canadas, and by the "radical reform" portion of the press, for assenting to the application of the clergy reserves to religious purposes at all, and by many of the members of my own Church, because I assented to a Bill which recognized the Churches of England and Scotland by name, and not the Methodist Church,—assured me of all protection and support that his Government could give. I asked for nothing but a due consideration and protection of the interests of the Church which I represented. Of this I received repeated assurances; and when, a few months afterwards, Lord Sydenham received from Lord John Russell, a copy of Dr. Alder's first letter to his Lordship, Lord Sydenham not only renewed the private expression of his views and purposes, but introduced them voluntarily in an answer to a congratulatory address of the Canadian Conference. In reference to these very matters, out of which the present question has arisen, Lord Sydenham thus expressed himself, and pledged the faith of his Government. He said:—

When it was ascertained that the English Conference would not abide by the articles of union, and that several months' delay had taken place without carrying out the views which Lord Sydenham had expressed—that an Act on the clergy reserve question had been passed by the Imperial Parliament, different in several important respects from that which Lord Sydenham had got through the Canadian Legislature, it was our intention to have the claims and interests of our Church in respect both to the grant and clergy reserves, brought under the consideration of the Canadian Legislature. But previously to taking this step, I was directed to proceed to Kingston (June, 1841), to ascertain what measures the Government were disposed to adopt; when I learned from Lord Sydenham that he had been empowered to settle the question of the grant, and that in that and all other respects he would consult the interests of our Church to the utmost of his power. It was not his wish to communicate his decision officially until near the close of the session of the Legislature, which, unhappily, proved to be the end of his life. What has since transpired is within the personal knowledge of Your Excellency.

After all this correspondence, the question of reunion with the British Conference was often and earnestly discussed privately between leading members of the Canadian and British Conferences, as well as in the American Methodist journals.[132]

In October, 1843, Rev. Joseph Stinson, then in Sheffield, England, wrote to Dr. Ryerson on the subject, and said:—

Rev. Joseph Stinson wrote again in December, and was very urgent in regard to the reunion of the Conferences. He says:

In November, 1844, after his arrival in London, Dr. Ryerson addressed a letter to his two friends, Rev. Joseph Stinson and Rev. G. Marsden, on the Union question. From Mr. Stinson he received a reply, from which the following is an extract:—

Rev. G. Marsden, in his reply to Dr. Ryerson, said:—

Dr. Ryerson after his arrival in England, also addressed a letter to Dr. Bunting, dated December 11th, 1844, as follows:—

I desire your acceptance of the accompanying publication [relating to the Metcalfe controversy]. The Prefatory Notice and Address will explain to you the circumstances under which it was written.

I take the liberty of presenting you with this publication, not merely from feelings of profound respect for yourself personally, but also for the following reason:—That you may have the best possible proof of the sentiments which I have ever inculcated upon the public mind in Canada, and which are current among the ministers and members of the Wesleyan Methodist Church in that country. In appendix No's. 3 and 4, pages 171-178, I have made extracts from what I wrote between the years 1838 and 1841, the period, in August, 1840, during which both my sentiments and conduct were impugned in your presence. You will probably recollect that I then stated that my principles were strictly British, and such alone as could perpetuate British authority in Canada. The fact that the present Governor-General of Canada, and Her Majesty's present Government—apart from a candid inquiry into the nature of them—have staked their character and authority in Canada upon those principles, is ample proof of their constitutional orthodoxy and essential importance; and the manner in which Sir Charles Metcalfe has been, and is, supported in Upper Canada, is sufficient evidence of their influence over the public mind there, without your expending some three thousand pounds a year of missionary money within the bounds of the regular self-supporting and missionary-contributing circuits of the Canada Conference in order to teach us loyalty. (See pages 282, 283.) Since I was last in England, I have not written a word on civil affairs, except a short obituary notice of the late Sir Charles Bagot (which was not inserted in the Christian Guardian, any more than what I have recently written) until the publication which I herewith transmit. By referring to pages 134, 153, 164, you will find that I have not, even as an individual, written for party, or in the spirit of party, but with a view of giving and securing the application of a Christian interpretation of the fundamental principles of the British Constitution, and of all good government.

I am thankful that I have been permitted to live and give to the British Government in England, and to the public in Canada, a more tangible and abiding proof of my principles and feelings than the representations which were made of them in your presence in 1840.

It may not be improper for me to add, that the appointment with which the Government has honoured me, in placing under my direction, the public educational instruction of the youth of Upper Canada, was not accepted by me, until after my ministerial brethren, officially, as well as unofficially, expressed their approbation of my doing so.

After the Conference of 1845, Dr. Ryerson (then in Europe) received a letter from Rev. John Ryerson, in which he said:—

The Conference received a note from the sub-Secretary of the British Conference, enclosing certain resolutions which had been passed two years ago, appointing a committee to settle matters with the Canada Conference respecting the differences between the two Connexions. Our Conference appointed a similar committee, and the Secretary was directed to communicate to the British Conference, and request it to make some proposals for settlement, as they had rejected all the proposals which we had made. In fact, parties here have taken advantage of the overtures which we have made to injure the Canada Conference, while there is no move on the part of the British Conference to indicate that they even desire a settlement. For my own part, I would have gone so far as to have made the proposal which you suggested; but I could not influence a majority of the Conference to do so. The belief here is gaining ground that the British Conference has no intention to settle the differences; that they are only tampering with us, and, at the same time, they are striving to get the £700. I believe that no settlement can be effected until that grant matter is adjusted, and that no grant will be paid until that settlement is made. I cannot forget the reprehensible conduct of the Missionary party, in sending a missionary to Bytown, at the very time that they were pretending to negotiate a settlement with us! Still I am anxious to do almost anything to effect an adjustment of our misunderstandings; but I fear that the British Conference, influenced by the Missionary party here, will accede to no feasible plan of settlement—at all events, not while these men are kept here, and are allowed to have the influence in England which they seem to possess.

You are aware, of course, that a party in Toronto have for these six months been publishing a paper, the object of which is by agitation among our people, to drive the Conference to censure you and your political writings. The Radical party in the Conference tried to get that body to pass some such resolutions as Rev. C. R. Allison introduced at Brockville, but they totally failed. The Conference in reply to two memorials—the one from Brantford, and the other from Cobourg—defended the resolutions passed at Brockville on political matters, and the pastoral address of the same year, and remarked that it saw no reason to say more than it had said. This was sadly mortifying to the parties opposed to you. However, every effort of that party in this and other questions totally failed. They were left in most miserable minorities in everything they undertook of a party and revolutionary character. The party has assailed all of our funds, especially our Missionary Society and Victoria College. Indeed, there was nothing connected with our institutions which they have not tried to injure, taking good care to connect your name with everything, so as to let the Church know that you would be a sacrifice entirely satisfactory to them.

Political matters in the country are in a state of great quiet. I think the present Government has got on strong ground—being assailed by the two extreme sharks—the Pilot and the Patriot.... The impartiality and high-minded justice of the Governor-General are becoming more and more apparent. Indeed, I do not think the Radicals will be able to recover their power in any degree while Lord Metcalfe remains, certainly not if he continues, in defiance of party strife, to administer the Government as it has been administered since the present Council has been organized.

The University Question is a most perplexing one, and the Ministry will find the utmost difficulty to so devise a plan of settlement so as to satisfy a majority of the people and carry the House with them.