Mary Fielding's brother
and sister, Joseph and Mercy, leave for Canada; Canadian Methodism; William
Patrick and the study group; Irvingites. Family primitivist congregations
grow in England but Mary is destitute; at thirty-three she leaves her aging
father to join her brother and sister in Toronto; the study group continues;
John and Leonora Cannon Taylor. |
1832–1834 |
|
Joseph and Mercy Fielding
in York |
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Joseph
and Mercy leave for Canada |
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In search of a better
future, Mary Fielding's older brother, Joseph,
and younger sister, Mercy, sailed for Canada on March 25, 1832. Joseph was
thirty-five, Mercy twenty-five. |
|
sailed:
¶ Joseph Fielding diary |
Providence |
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"It was the conviction
of almost all my friends that the Lord had some special purpose in this
thing," Joseph later recalled. |
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¶
Joseph Fielding letter |
Preparing
the way
Bible reading |
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My relations said
they thought I was going to prepare something for the rest of the family.
[O]n the morning that I with my sister bid farewell to my native
place, we read as our regular lesson the 105th Psalm, and as the 17th
verse was read, "He sent a man before them, even Joseph," &c.
(that being my name) and taking it in connexion with our thoughts
our minds were particularly struck, and I went off as cheerfully as though
I had been going home; the Lord was with me in all things. |
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Buy
farm near York |
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Joseph had an offer to
labor as a tenant farmer near York, the capital of Upper Canada. Unfortunately,
the landlord died soon after their arrival, but within a few months he was
able to purchase a farm at Charleton Settlement, ten miles northwest of
the city. |
|
Charleton
Settlement later became known as Down's View, a city suburb. Canada,
1. |
York
Methodists
1831 growth |
|
York
was a popular immigrant destination. In 1831, the year before Joseph and
Mercy arrived, the population had grown from 4,000 to 5,500, an increase
of 37.5%, and the new residents were ripe for new religion. Methodists experienced
a succession of revivals, bought land half way between the city center and
Charleton, and built their first brick chapel in the area. |
|
Canadian Methodism,
260. |
1833
difficulties |
|
But in the year after
Joseph and Mercy arrived, the Canadian "connexion" of the church
formally united with the British connexiona highly unpopular move
in the New Worldand church growth dropped dramatically. |
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Ibid.
305, 312. |
1834
troubles |
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Troubles continued
to afflict the church through 1834. At the annual conference held in June,
that year in Kingston, it was decided |
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Stop
ordaining lay preachers |
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That whereas, in the
judgment of this Conference, the ordaining of men engaged in secular pursuits
to the office of the holy ministry is contrary to the principles and practice
of the Venerable Founder of Methodism, in future the ordination of local
preachers shall cease, as the altered circumstances in which the Connexion
is placed render it unnecessary. |
|
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Contrary
to anti-clerical spirit of the times |
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This was a slap in
the face to many Canadians who had partaken of the anti-clerical spirit
of the Second Great Awakening. Below the border, American Methodism had
completely separated from the English connection in 1784. Thanks to the
lay circuit riders west of the Alleghenies between 1812 and 1830, the number
of Methodists had multiplied nearly six-fold, from 30,000 to more than 175,000,
and it would soon become the largest denomination in the United States.
The return to formalism in British Methodism seemed a terrible mistake to
many Canadians, a mistake contrary to their own New World experience. |
|
Ahlstrom,
372, 43637. |
John
Fielding a lay preacher |
|
As their father had
been a lay preacher, Joseph and Mercy most likely did not take this change
well. |
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¶
Joseph Fielding letter |
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1833 |
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Irvingites |
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William
Patrick the Canadian connection to the Catholic Apostolic Church (Irvingites) |
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At the end of 1833,
William Patrick, a well-to-do government bureaucrat, licensed Methodist
preacher, and member of the Toronto establishment, wrote his friend, the
Reverend George Ryerson, who had gone to England to raise
money for Indian missions. While there, Ryerson became disillusioned with British Methodism
and joined the Catholic Apostolic Church. Members of the church were popularly
known as "Irvingites," after of their popular preacher, William
Irving. |
|
Prominent Methodist layman William Poyntz Patrick (d. Oct. 13, 1863) was a clerk in the Upper Canadian House Assembly and chief office clerk of the Legislative Assembly of the Province of Canada. Not to be confused William Patrick, Methodist clergyman, businessman, and politician, also of Upper Canada in the same period. Source
Taylor preparation,
12425.
Rev. Egerton Ryerson established the Methodist weekly, Christian Guardian, in November 1829. In three years the paper had a circulation of 3,000. "It came to be regarded as the leading newspaper of Upper Canada, a tireless defender of religious freedom, democracy and education." Ryerson's "passion and determination were his greatest strengths— and often his worst enemies: in his first 11 years as editor he was voted in and out of office three times by the Methodist Conference."
Source; Irvingites, 80. |
Irvingite
history and beliefs |
|
A popular Scottish Presbyterian
minister preaching in London, Irving and others, had formed the Society
for the Investigation of Prophecy in 1826. Influential banker and Member
of Parliament, Henry Drummond became the group's principal benefactor and
one of the founding fathers of the Catholic Apostolic Church. The church's
theology centered around the imminent return of Jesus Christ and the destruction
of the wicked before the millennium; restoration of the gifts of the spirit,
especially prophecy and glossolalia; and the return of the Jews to Jerusalem. |
|
1834
Irvingite mission |
|
Patrick suggested to
Ryerson some in Toronto might be interested in the Catholic Apostolic Church,
and his friend arranged for two missionaries, William Caird and William
Cuthbert, to leave for Canada in February 1834. |
|
Joseph's
interest |
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The missionaries were
favorably received, and "for some time" Joseph Fieldingan
inveterate student of holy writwas "much interested" in
Irving's interpretation of the Second Coming, millennium, and signs of the
times. |
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¶
Joseph Fielding diary |
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Mary Fielding in England |
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1834
Mary destitute
Sometimes doubts |
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Joseph and Mercy had
been gone a year when Mary wrote, "I am left quite destitute. All is
sold and we are left considerabley in debt so that we have now nothing to
depend upon but the unseen hand of our Heavenly Father. We are indeed in
the vally of humiliation." Her faith was tried. "The dealings
of the almighty towards us as a family have indeed been very misterious.
I have at times been led to doubt wether his hand can have been in all the
changes that have taken place." Nonetheless, |
|
Mary
Fielding to Joseph and Mercy R. Fielding, March 18, 1833, Mary Fielding |
Hopeful
Like Israel in the wilderness |
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I cannot help feeling
a hope yes and a good degree of confidence that the Lord has gracious
designs towards us still. I look upon our present situations being something
like that of the Children of Israel in the wilderness, that we may wisely
take warning by there conduct & never yield to murmuring or complaining
disposition. |
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¶
Rachel and Mary
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Timothy's
sermons |
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The sermons of her brother-in-law,
Timothy, so thrilled her "that I could scarcely sit still." He
had urged the congregation to be filled with the Spirit, "speaking
to yourselves in Psalms & Hymns and spiritual songs making melody in
your hearts unto the Lord," and declared |
|
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Gifts
of the spirit |
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if we were all filled
with the gifts & graces of the Spirit as we as Christians ought to
be the Church would hardly hold us & really with only the measure
of it which I experienced I felt that it was truly the Lord is carrying
on his work in this Church in a very pleasing manner. |
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Congregation
growing |
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The size of his congregation
was growing steadily, "and altho things of unpleasant nature now &
then occur which is not to be wondered at in an infant Society like this
still the work prospers." |
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James'
congregation in Preston |
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In Preston, where her
brother James' Primitive Episcopal congregation had grown to a hundred members,
the news was equally good. "Some of the most abandond Charicters have
been awakend under his ministry and have become new Creatures." |
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The Fieldings' doctrinal
views |
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Joseph's
issues with Methodism |
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Meanwhile, Joseph
was not feeling anything like a new creature. He attended Methodist services
across the street from his house and was liberal in his donations, but found
little satisfaction. He was convinced that Methodists, along with all other
churches, misunderstood the second coming of Christ. Methodist preachers
taught that through their ministries the world would be converted, ushering
in the millennial reign, after which Jesus would return for the final Judgment.
But Joseph's reading of the Bible convinced him that the wicked would flourish
until the second coming, at which time Jesus would destroy the wicked. Only
then would be righteousness triumph and the millennial reign begin. |
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Difficult
to retain the Spirit
Searches scripture
Liberal donations |
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as to temporal
things I had all things needful and something more. As to Spiritual, I
was preserved from [outward?] but was not as faithful as I ought to have
been [it?] [lacuna] and for some time very difficult to retain the Spirit
of God. I would sometimes get stirred up afresh. It appeard almost impossible
to keep it up. I was diligent in searching the Scriptures and attend Means
of Grace, and liberal in supporting the [-] of God among the Methodists,
who I suppose, as [-] of the Spirit and of Truth as any [--]. |
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¶
Joseph Fielding diary |
Irving
and the millennium |
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I had for some time
been much interested in the Subject the Millennium &c. which had been
revised by [Edward Irving], a Scotch Minister in London, and partly from
writing and partly by reading the word of God was fully convinced that
the Christian world as it is called, was in a very different State to
what [was] supposed [to be]. |
|
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Second
coming misunderstood
Sectarianism |
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As to the second
coming [of] Christ, it [was] almost entirely denyed or misunderstood as
The Day of the Lord as spoken of [lacuna] Ezekiel and all the Prophets,
in which the wicked [-] be destroyed was almost entirely overlooked, a
great of professing Christian, [by] far the greater part, believing or
at least hoping that the Gospel would convert the World and spread the
Knowledge of the Lord over the whole Face thereof, each Sect imagening
that their particular Christian [faith] would predominate and be the main
Cause in the of God of finally accomplishing that End.
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Disaffected |
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If I spoke of this,
or questioned the propriety of their Explanations, I was said to be disaffected,
and as I could not but speak of the second coming of Christ, it was frequently
declared in the Pulpit that he would not come until the final Judgment. |
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Polarized |
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If I said that they
were fallen they said it was because I myself was fallen, and they feared
I should fall into hell. |
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Hopes
for restoration |
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I plainly saw that
they even mangled the Word of God. At [5] this I was often much grieved,
so much so that I had but little Comfort in attending the Meetings, and
was constrained often to pray the Lord to send us the Gospel in its fulness
and Power, that he would raise up and send men as in Days of old, Pastures
[pastors] after his own heart that should feed us with Knowledge and Understanding.
|
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Mary's
pre-millennialism |
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Mary shared her brother's
pre-millennialist views: |
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Mary
Fielding to Joseph and Mercy R. Fielding, op. cit. |
|
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The more we read and
study the sacred word the more we are convinced the time is now at hand
when the Son of Man in all his Glory with that of the holy Angels shall
again make his appearance in the Clouds of Heaven, when all shall be distroyed
who have not obeyed the voice of the prophet. |
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Counsels
Joseph and Mercy |
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She urged Joseph and
Mercy to study the prophets carefully, for they spoke "not only of
sufferings of Christ but also are full of the Glory that should follow when
the Lord of hosts shall reign on mount Zion and in Jerusalem and before
his Ancients." |
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1834
emigrates |
|
But until that time,
Mary would have to attend to her temporal circumstances. In 1834, leaving
her aging father in the care of her other siblings, she sailed from England
to join Joseph and Mercy. |
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CHC,
6:388. |
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1834 |
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Toronto |
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1834
study group
William Patrick |
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The
year 1834 was also the year that York was renamed Toronto, and soon after
Mary's arrival, the three siblings joined a Bible study group in the city.
The group had organized two years earlier under the leadership of William
P. Patrick. |
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Toronto:
First Century, 332.
after Mary's arrival: ¶ Joseph Fielding
letter |
New
teachings: apostasy, pre-millennialism |
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When
the Fieldings joined, the group was meeting several times a week. "We
saw many things which had not been taught us" Joseph wrote, "for
instance, the first and second resurrection, the destruction of the wicked
in the last days by the judgments of God, the coming of Christ to reign
on the earth, in the millennium, and the apostacy of the Gentile churches."
|
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¶
Joseph Fielding letter |
Methodist
investigation |
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These teachings did
not sit well with Methodist clerics, who convened a conference to investigate
the beliefs of Patrick and other preachers in the group. Taylor later summarized
the conclusion of the conference: |
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Life of Taylor,
33.
¶ John Taylor's Methodism |
Ultimatum |
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Brethren we esteem
you as brethren and gentlemen; we believe you are sincere, but cannot
fellowship your doctrine. Wishing, however, to concede all we can, we
would say: You may believe your doctrines if you will not teach them and
we will still retain you in fellowship as members, leaders and preachers. |
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Preachers
withdraw |
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Unwilling to abide by
these conditions, Patrick and others surrendered their licenses but retained
their membership in the Methodist churchthough another Methodist preacher
who stayed with the Fieldings from time to time, returned to the orthodox
fold. |
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returned
to the orthodox fold: ¶ Joseph
Fielding letter |
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John Taylor |
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John
Taylor in England
Emigrates |
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Like Joseph and Mercy
Fielding, John Taylor had emigrated from England in 1832. He had been an
unusually spiritual child, having seen a vision of an angel blowing a trumpet,
and on several occasions hearing the "sweet, soft, melodious music"
of angelic choirs. At sixteen he converted to Methodism and became an exhorter,
or local preacher, at seventeen. Seven years later, following the prompting
of the Spirit, he emigrated to preach the gospel in America. After a few
months in New York, he moved to Toronto, where his parents had settled in
1830. |
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Life of Taylor,
2730.
¶ John Taylor's Methodism |
Leonora
Cannon |
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Within a few months
of his arrival, John proposed to Leonora Cannon, a member of the Methodist
class he led. She was: |
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refined both by nature and education,
gentle and lady-like in manner, witty, intelligent, gifted with rare conversational
powers, possessed of a deep religious sentiment, and, withal, remarkable
for the beauty of her person. |
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Marriage |
|
Leonora turned him down. At thirty-six
she was nearly eleven years older than he. But later she dreamed of him,
a dream she interpreted as providential, so when he proposed again, she
accepted. They were married January 28, 1833not by a Methodist preacher,
but by an Anglican chaplain. |
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Anglican
chaplain: Taylor preparation, 123. |
Upper Canada
Missions
|