John Black, the Apostle of the Red River / Or, How the Blue Banner Was Unfurled on Manitoba Prairies

HARD WORK.

But the organization and development of the work in the new settlements was a mighty task. In Mr. Black's letters are frequently found: "Received your letter as I was leaving to visit Grassmere"; "Have just returned from the new settlement in Springfield"; "Paid a visit on church work to the Portage," and the like. This was to an equal or larger extent the same with every ordained missionary, professor and other laborer. The great question became, Who could do the most, not, Who could escape the most. The work was carried on during the winter as thoroughly as in summer.

In 1874 one of the ministers undertook to supply a new settlement, forty miles from Winnipeg, once a month during winter. Preaching at the distant point on Sabbath morning he came towards the city, about half way took another service among people who had come in that very year, and then struck homeward across the treeless, pathless, uninhabited prairie, having nothing to guide him but the stars.

The roads over the prairie in early days were nothing but trails running in a most perplexing manner, and missionaries were constantly losing their way, and sometimes spent the night in the shelter of a bluff, or solitary stack in the wide hay meadow. In some years the roads were very bad. To become "mired" or "bogged" in a "slough," and to have the shaganappi or Indian pony coolly lie down in the mud, was an occurrence by no means uncommon. Winter with its biting blasts gave no respite to the faithful missionary.

The history of Manitoba missions has been a marvellous record of faithful, uncomplaining, self-denying service. Men have been placed in charge of six or seven townships with settlers scattered sparsely through them. They have carried on for years, in winter's cold and summer's heat, service at six and seven points, three and even four on a Sabbath, and all this on small and poorly paid stipends. Truly Christ said, "My kingdom is not of this world."

THE HONOR ROLL.

Did time and general interest permit, the growth from year to year, and from district to district, in Manitoba might be traced; the special work of faithful missionaries might be given and their great services recounted. This is not our present purpose. The presbytery, in its early missionary plans in 1871, consisted of Revs. John Black, James Nisbet, William Fletcher, John McNabb, and the writer. Mr. Nisbet was five hundred miles west, at Prince Albert, and the little knot of members seemed too small to face so large a work; but missionary after missionary was sent by the generous and patriotic home mission committee in Toronto. Prof. Hart, a missionary of the Church of Scotland in Canada, came to join us in the following year, and Rev. James Robertson two years after that.

Frazer, Matheson, Donaldson, and Vincent were active members of presbytery and worthy foundation builders. McKellar, Bell and Stewart were a trio who did yeoman service in the splendid farming region of Portage la Prairie and Gladstone. Scott and Borthwick and Ross took hold of Southern Manitoba and laid the foundations of numerous congregations, such as Emerson, Carman, Morden and others, now self-sustaining and influential. Alex. Campbell, James Douglas, A. H. Cameron, and Alexander Smith all earned a good degree in the later seventies, and are still residents of the west. Such men as McGuire, Wellwood, Donald McRae, Hodnett, and Polson were hard-working pioneers in the last years in which John Black yet remained with us.

St. Paul's list of worthies was well called a cloud of witnesses in his wonderful chapter in the Hebrews, and we honor those whose names have become world wide for their faith and self-sacrifice; but many of the names now mentioned are also those of men of unflinching courage, of splendid endurance, of godly lives, and truest influence. The fact that numbers of them, and others who have since come to the west, were willing to bury themselves in obscure mission stations for the sake of Christ, but showed them to be men of the same spirit as John Black, and their virtues call for admiration and regard.

SPECIAL DIFFICULTIES.

The great mission work, from 1871 to 1881, was of the most difficult and trying kind. The settlements were new, the people were very scattered, were strangers to one another, their resources were small, and mission work was carried on under the greatest disadvantages. But such faithful, self-denying work never goes unrewarded. During one-half of this decade the country suffered from the terrible plague of the grasshoppers. The new farmers all through the settlements were greatly discouraged. About the year 1875 there were thousands of settlers of Manitoba reduced to the scantiest fare. The writer recalls those dark days of the new settlement.

If ever the consolations of religion were needed, and indeed largely appreciated, it was during the years of the grasshopper scourge. The services were held in settlers' houses. The settlers kindly invited the missionaries after service to share their scanty fare, and many a time the missionary felt ashamed to be a burden on those who were literally suffering from the lack of sufficient food. The settlers were, however, in a country from which they had not means to return to their eastern homes, and so, ragged and hungry, they were compelled to wait to be delivered by a Higher Hand. In 1876 the last grasshoppers left Manitoba, and gradually the new settlements have risen, till now neatly built Presbyterian churches dot the landscape in all quarters of Manitoba, and the sacrifice of pioneer missionaries, elders and people has been rewarded.

EARLY WINNIPEG.

Perhaps the most picturesque and successful example of mission effort was that in what was at the beginning of the period the village of Winnipeg. For years before the transfer of the Red River country to Canada service had been held by Mr. Black in the Court House near Fort Garry. There had been little growth. The expectation roused by the new state of things led to the erection of a small Presbyterian church in the village. John Black obtained some $400 assistance from Canada, and erected a wooden building, 30 × 40 feet. This building, yet unfinished, but sufficiently advanced to be used, was opened for public worship by Rev. Dr. Black on December 3rd, 1868.

The completion of this building was interfered with by the Rebellion of 1869-70, but the arrival of the troops and the coming of a few Canadians led to the partial fitting up of the church in 1870, a committee consisting mostly of the officers and men of the volunteer force doing the work necessary. A view of the cut given herewith will show the appearance of the church. The original intention was to have a tower on the top, and in the sketch the timbers are shown which were to have been the mainstays. For a year these posts were an eyesore to the community, but one night they disappeared. It is said that the sexton, acting on a hint from some quarter, clambered on the roof and removed the offending posts.

The interior of the church was somewhat ambitious for those times. The pulpit had a high Gothic backpiece, in harmony with the churchly windows to be seen in the sketch. The committee of the troops in 1870 partitioned off a portion of the interior as ante-rooms, and left the church seated for about one hundred and fifty persons. To this little building John Black gave the name Knox church, in memory of the mother church in Toronto, of which Dr. Burns, the patron of the Red River mission, had been pastor.

KNOX CHURCH ORGANIZED.

In October, 1871, the writer was placed in charge of Knox church, and regular services twice a day were begun. John Black took the most lively interest in everything connected with the congregation. He knew that it represented the movement in a city which was to become the central fortress of Presbyterianism in Manitoba and in all the far west. The congregation was organized in 1872 with eleven members, and a session was elected in the following year. In 1874 the congregation had grown to have seventy-three members, and unanimously called Rev. James Robertson, of Norwich, Ontario, and though small in numbers guaranteed a salary of $2,000 per annum. In 1872 the church building had been enlarged, again in 1873 and a third addition took place in 1875. During the pastorate of Mr. Robertson, which lasted seven years, there was a large immigration to the province. Knox church grew very rapidly. Mr. Robertson was a most faithful pastor, and took an especial interest in the incoming population. He was ever willing to give a helping hand to the lonely or discouraged newcomer. Knox church has ever been known as a great supporter of the home mission work of the Church.

As has been well said: "The greatest enterprise in which the congregation engaged, in addition to its regular and missionary work in Mr. Robertson's pastorate, was the new Knox church building. This is known as the second Knox church. This was largely accomplished through the energy and personal effort of the pastor. Indeed so sedulously did the pastor work up the subscription list, that it has been said that it was in this that Mr. Robertson laid the foundation of the great success that he has since gained in finances as Superintendent of Missions." The congregation had in 1879 grown to have four hundred names upon the roll, and thus desired to have a more comfortable place of worship. The second Knox church, as will be seen from the accompanying illustration, was a handsome and commanding building. In August, 1881, the first colony from Knox church went off to form St. Andrew's church. This was placed in the northern part of the city, and was begun just in time to meet the great railway population which came in in connection with the Canadian Pacific Railway. It was ministered to by the Rev. C. B. Pitblado. These two congregations represented the Presbyterianism of Winnipeg during the life of Dr. Black, but he always believed in the growth of Winnipeg. How greatly he would have rejoiced could he have lived to see the handful he had nursed and seen begun as a congregation in the little wooden church with eleven members, develop into seven self-sustaining congregations and two missions, with nine church buildings in all to-day, numbering two thousand five hundred and fifty-four communicants in the city of Winnipeg.

As we have said before, it has often been spoken of regretfully by the friends of the pioneer that John Black was taken away just when the fuller measure of the success of Presbyterianism in the great west was dawning. However, Simeon-like, he was satisfied. He lived to see the foundations well laid in the new settlements, including the new city of the prairies. He saw the mission work become too large for management by the ordinary machinery of the presbytery. He was quite in sympathy with his brethren as to the necessity of a special agent being set apart to superintend the rapidly rising missions, and when Dr. Robertson was unanimously chosen as superintendent of missions, though Mr. Black regretted his being taken from Knox church congregation, yet he rejoiced in the appointment and gave his heartiest congratulation to the new superintendent. Dr. Robertson had just begun his work, which has yielded such a magnificent fruitage to the cause of Christ in the West, while the good pastor of Kildonan was struggling for health in the last few months of his life. How often do we see the true, the good, the noble, thus

CHAPTER XI. College and Schools.

Next to John Black's desire for the spiritual good of the people among whom he labored, was his anxiety for the education of the young. Born in Scotland, where to be illiterate is looked upon as disgraceful; brought up under teachers in the parish school, who had a real love of knowledge and whose joy it was to select from their pupils every "lad of pairts"; afterwards well trained in a higher institution in New York State; and having finished his course in Canada at a time when a new educational impulse led to the founding of Knox College, the pastor of Kildonan could scarcely fail to be

AN EDUCATIONIST.

His bent of mind constantly showed itself in his desire to help forward promising youths. It was not enough to him that the parish school of Kildonan should be the best in the Red River Settlement. He took those who were looking forward to professional life, and in his own study drilled them in the Latin and Greek classics, with which he was so familiar. A number of the Kildonan lads went on to higher positions, led in their earlier stages by his kindly hand.

Higher educational facilities were not wanting to Kildonan, for upon the borders of the parish, and beside the very church where until 1851 the fathers of the Kildonan people had attended public worship, was St. John's College. Here a good education was given, and, so far as known to the writer, there were no restrictions placed upon those students who were not members of the Church of England; but John Black desired to mould the leaders of the Presbyterian people after a fashion to preserve the best traditions of the race from which they sprang.

The small number of people in the Red River Settlement, and their remoteness from highly civilized life, was for a time an objection to the founding of another college on the banks of the Red River. Now, however, the vista of hope was opening out before the country, as a new province was entering on its career as one of the Canadian sisterhood. The Kildonan school reached the culmination of its excellence during the years 1870 and 1871 under the direction of Mr. David B. Whimster, a teacher from western Ontario. The attendance was large, the educational interest was great, and a goodly number of the best pupils were being instructed in Latin and French by Mr. Black. Now seemed the time for carrying out the dream which the Kildonan pastor had long cherished.

THE COLLEGE PLANNED.

In the autumn of 1870, the very year in which the young province of Manitoba was born, a provisional board of twelve of the leading Presbyterians of the province signed a prospectus and circulated it through the province inviting assistance for an institution to give a training in Classics, Mathematics, Chemistry, Natural History, Moral and Mental Philosophy, and the Modern Languages. We may certainly say there was no restricted view in the minds of the founders of the infant college. Early in 1871, £300 sterling had been subscribed on the Red River, and before the meeting of the General Assembly material for the new building had been secured and the building was expected to be sufficiently advanced for use in the autumn of the year.

The General Assembly met that year in Quebec, and the Rev. William Fletcher, a commissioner from Manitoba, strongly presented the case for the new college.

THE ASSEMBLY DECIDES.

As usual "some doubted," but the Assembly entered with spirit upon the project, and after certain negotiations the writer was appointed to go to Manitoba and lay the foundations of the new institution. He was ordained for the work in Gould Street church, Toronto, in company with Dr. MacKay of Formosa, and pushed on to reach Manitoba before winter. After a long and toilsome journey, in October the writer arrived at Red River, and looks back with pleasure to the first night spent in company with John Black at Kildonan manse. The Rev. William Fletcher and the writer on arriving at Fort Garry could find no accommodation in the crowded hotel in Winnipeg, and accordingly they walked down the four miles or more to the manse on a pleasant autumn evening.

The Apostle of the Red River, with a mass of iron gray hair, as shown in his portrait, with well marked and yet kindly face, and his Dumfrieshire Doric, not yet displaced by forty years of absence from his native moorlands, was in high spirits. So often had the people of Red River seen those coming to them foiled in their plans by the too early approach of winter that their fears had been awakened lest another disappointment would reach them. But the journey had been made, and now the pioneer, whose tastes had always remained scholastic and literary, even in the remote solitudes of the west, saw one of his strongest anticipations about to be realized. He spoke of the youths ready to go on with their work, of the numbers coming into the country, of the bright prospects of the Church, and the value of education as a factor of national growth. Late into the night all phases of the subject were discussed and plans laid for immediately beginning work.

MANITOBA COLLEGE BEGUN.

A few days afterward the provisional board met, and the name "Manitoba College" was adopted for the new institution—a name which has meant much in the educational development of the western prairies. On November 10th, 1871, classes were opened, and the work immediately took hold of the minds and hearts of the Presbyterian people of the country, and of many others as well. The first building was of logs covered with siding, and so Manitoba College while not emulating the fame of the log college, out of which great Princeton College grew, yet has a similarity in its first housing and surroundings. The cut on page 130 gives a view of the first college building at Kildonan, with the Kildonan church in the background.

In the year following the opening of the college the staff was strengthened by the arrival of the Rev. Thomas Hart, B.D., who was the representative of the Church of Scotland in Canada. Professor Hart came under an arrangement with the Church of Scotland Synod to take part in the educational work, and has in the quarter of a century since his coming labored with unwearied diligence for the good of the college. The co-operation of the two branches of the Church in college work three years before the union of the Churches proved the advisability of the scheme of union, and was the harbinger of that event which has been such a blessing to religion throughout the Dominion of Canada.

REMOVAL TO WINNIPEG.

The college steadily progressed for two sessions, when an event took place which seriously tried the stability and attachment to principle of the Presbyterians of the country, more especially of the people of Kildonan. This was nothing less than the proposed removal of the newly-founded college from Kildonan to Winnipeg. There can be no doubt that this was one of the most trying things to Mr. Black in his whole experience. Kildonan was four or five miles distant from the rising capital of the province. Three miles nearer the city than Manitoba College stood St. John's College. The Methodist Church had opened an academy in the heart of Winnipeg, and the disadvantages of fair development under which Manitoba College lay at Kildonan were manifest. The matter came up in the Presbytery of Manitoba, and the scheme favorable to beginning work in the provincial centre was carried by the casting vote of the Moderator. It was naturally a great grief to the people of Kildonan, and especially to their earnest pastor. To see the longed-for tree of knowledge so speedily plucked up by the roots seemed to the good old pioneer unnatural and uncalled for. And yet it was the struggle between reason and sentiment. The good of the institution itself and the plan to be adopted for its greatest usefulness must be the highest considerations. The matter was necessarily taken to the General Assembly. Mr. Black had not intended to be present that year at the General Assembly, but at the wish of Kildonan itself went in order that he might give the view of the people against the removal of the college. All who were present at that Assembly will remember the address of the valiant representative. With singular clearness and the highest dignity, though with deep emotion, he recounted the struggles of the people of Kildonan, the sacrifices they had made for the Church and country, the hopes that had been awakened, and the damage it would do the college among the relatively small number of Presbyterians yet settled in the country. The Assembly was deeply impressed by the appeal of the devoted and unselfish advocate. The writer recalls the fact of one of the most respected pillars of the church, Hon. John McMurrich, coming to him privately and saying, "I quite agree with the argument in favor of removing the college to the rising town, but it does seem hard that after all the struggles of the faithful pioneers of Presbyterianism on the Red River, and especially after the devoted and self-sacrificing life that John Black has lived, that there can be found no way in which their wishes may be gratified." There was not a member of the General Assembly who did not feel in the same way as good old John McMurrich. But it was a critical moment in the history of northwestern Presbyterianism. To have hesitated at that time would have been to take up the same movement in a few years again with the added difficulty of a falling cause and a sense of failure.

DEPUTATION SENT.

The Assembly acted with extreme caution and discernment in the matter. A commission of two of its members, Drs. Ure, of Goderich, and Cochrane, of Brantford, the former an old fellow-student and warm friend of Mr. Black, was appointed to visit Manitoba and report upon the case. The commission decided that after a year the college should be removed to Winnipeg, and carry on its whole work there. This was naturally a great disappointment to Mr. Black. He was not convinced by the decision, and feared especially that hurt would be done the college among the old settlers of the country. He quoted in confirmation of his opinion the statement made by the Bishop of Rupert's Land, the head of St. John's College, that the removal was a mistake.

In this John Black, to his own surprise and happiness also, found himself mistaken. The Kildonan people, to their infinite credit, stood true to their principles and in the next and succeeding years, numbers of their young men were educated in their own college in Winnipeg, notwithstanding their feeling of disappointment at the loss of the college. Acting in the same manner as he had done when his views were not carried out in regard to the policy of managing the Prince Albert mission, the true-hearted Presbyterian pastor still gave his unwavering support to the college, and for several years when the college undertook the instruction of a small band of theological students, came, in company with Dr. Robertson, at considerable inconvenience to himself, and unrewarded except by the gratitude of the board and the high appreciation of the students, to deliver lectures in church history of which he was so complete a master. It was with the deepest appreciation of his scholarship and high character that the Board of Manitoba College congratulated him in 1876, when the sister institution in the Church, Queen's College, conferred the degree of Doctor of Divinity upon the one who had been the originator and strong supporter of general and theological education among the Presbyterians of the western prairies.

THE UNIVERSITY ESTABLISHED.

The college continued to grow and, after the union of 1875, obtained a building of its own in the northern part of Winnipeg. It became in 1877, along with the Church of England College of St. John and the Roman Catholic College of St. Boniface, a part of the University of Manitoba, which was established in that year. From the first it took the lead in the University of Manitoba, and to-day has upwards of one hundred and eighty graduates in Arts. Dr. Black was among the earliest representatives of the college on the council of the university. The needs of the college became so great that in 1881 the beautiful college building represented in the accompanying cut was erected at a cost of $40,000. The Marquis of Lome laid the corner stone of the new college. Dr. Black lived to see the erection of the building, but passed away too soon to witness its occupation in the autumn of 1882.

The difficulties of the college were many during these early years. As has been said, "this part of its history was the period of uncertainty, and of many sleepless nights for its professors. Eleven or twelve years of no visible means of support, of inevitable friction, arising from the necessary change from Kildonan to Winnipeg, of an utterly insufficient staff for undertaking the university work in which it early took part, and of its professors each weighted down with as much missionary work as an ordinary missionary, to enable them to gain remuneration from the Home Mission Committee—these were the struggles of development with which the young organism grew into strength." No one was more sympathetic than John Black in encouraging the professors in their toil.

During its whole history Manitoba College has been a missionary centre for the west. The authorities of the college have always been anxious to make the college in every way useful to the Church. Its professors have taken a very active part in the home mission work and Indian missions, and its students have been strongly possessed with the missionary spirit. Before the college had the status of a theological college, in co-operation with the Presbytery of Manitoba, it gave instruction to students in theology with the approval of the General Assembly. In the year following that of the death of Dr. Black, Manitoba College was granted a regular theological department, and this part of the college work has been well organized and maintained under Dr. King and Professor Baird. No less than 81 graduates in theology have left the walls of the college between 1878 and the present time (1897). In token of its absorbing interest in home mission work, Manitoba College has willingly placed itself at the service of the Church in conducting a summer session in theology, for the better supply of the mission stations of the synods of Manitoba and British Columbia. Dr. Black would have greatly rejoiced, could he have seen the present prosperity of the institution for which he prayed and labored so long.

PUBLIC SCHOOLS.

The change made by the first parliament of Manitoba from the denominational schools formerly prevailing to a system of public schools was a very striking one. The desire of the Roman Catholics to have separate schools for themselves was granted, and thus the germ of the great question which has for years disturbed Manitoba was introduced. Those, who in the old Red River Settlement days had been accustomed to their parish schools, were not seriously opposed to the separate school system. To them it seemed simply a more systematic way of working their parish schools, and receiving the assistance of a government grant. Dr. Black thus became the representative of the Presbyterian parishes and was a member of the first Board of Education for the province. Matters worked with a fair amount of smoothness, but there was a constant grasping of power by the Roman Catholic hierarchy to make a greater and greater division between the two sections of the board, until in ten years after the formation of the province the Roman Catholic schools were to all intents and purposes managed privately by the Catholic section of the board, and the Roman Catholic Archbishop recognized as the authority by whom, for his own section, all books in religion and morals should be approved. Protests in the newspapers, in political campaigns and otherwise were made against this gradual aggression on the part of the Roman Catholics.

ACTION TAKEN.

The Protestant section of the board at length took action in the matter. A series of resolutions were passed on Oct. 4th, 1876, by a majority of the section, looking toward the doing away of separate schools. The matter promised to bring on a great agitation in the country, and Dr. Black ceased to be a member of the board, though Rev. Dr. Robertson, who was also a Presbyterian representative on the board, held with the majority and ardently approved of the national school ideas. Dr. Black in this matter felt that he could not be a party to interfere with the amity between Protestants and Roman Catholics, which had been a feature of the old days of the Red River Settlement. While he probably differed little from the other members of the board as to what should be done, yet his strongly expressed desire to be freed from the personal turmoil and discussion of this difficult question was regarded, and the burden thrown on younger men.

THE GOVERNMENT INTERFERES.

The Provincial Government of the time became alarmed at the action of the Protestant section of the board, and took the strong measure of reconstituting the board at the time of next appointment. Some of the more aggressive members were replaced by others of a more pacific character and the crisis was thus postponed. Dr. Black's anticipations of the reality of this struggle were by no means mistaken. For several years the question slumbered, with, in 1881, a new aggression on the part of the Roman Catholics, making the two systems more distinct and maintaining the share of joint stock company assessments, which were almost entirely those of Protestant stockholders, pro rata for Roman Catholic schools. Dr. Black's fears of trouble were soon to be realized, for after ominous rumblings, on the incoming of a new government, in a few years the educational change took place (1890), giving rise to what has been widely known throughout the world as the "Manitoba School Question." Dr. Black died a number of years before this reformation came about.

CHAPTER XII. Memorials.

In the thirtieth year of Mr. Black's ministry a considerable religious movement took place in Winnipeg and the neighboring country. Mr. Black's interest in vital religion was ever one of his outstanding features. His conception of the Christian minister was that he was in reality a shepherd of the flock. It was his high mission to study the times and the seasons and to avail himself of any wise and timely circumstances which might arise in connection with the religious life of the parish.

The influx of a large number of new settlers can hardly be said to have had a favorable influence on the Highland parish. The life of the colonist or settler, even when he is well disposed, is likely to lead to carelessness in religious things, to laxity in the observance of the Sabbath, and to exposure to many temptations. Kildonan parish, being near Winnipeg, and much in touch with the new settlers, was thus exposed to hurtful influences. As a wise watchman, the pastor of Kildonan saw this, and gladly welcomed tokens of spiritual revival, and took part very heartily in the movement to have special services in his beloved parish. We are fortunate in having a sermon of the pastor on the subject of revivals, published some years before the time of which we are speaking.

Referring to

REVIVALS,

Mr. Black says: "Happy the ministers thus privileged to be instruments in God's hand. Happy the souls who plentifully partake of this extraordinary grace! And it is well worth remembering how beautifully this mode of dealing with men is adapted to the wants and weaknesses of the race.

"Not only do spiritual affections become languid and require to be freshened with new life, but even the very ideas and impressions of a spiritual and eternal world wax dim upon the soul through the lapse of time, and the influence of the world and something extraordinary is required to renew these—some fresh testimony that there is a God and an eternity.

"It must be familiar to all, how events and appearances, however stupendous in themselves, lose their impressions by such regular recurrence as renders them familiar to our minds. What, for instance, can present a more magnificent spectacle than the passage of the sun through the heavens on a clear summer day? Yet so familiar are we with the spectacle that we scarcely think of it. It is a part of the regular operations of nature and passes unobserved.

"But suppose some day that the sun should appear of double size, or that another sun of equal brilliancy were to traverse the heavens from north to south, then all would be struck and filled with amazement—it may be with alarm—for then it would appear that there is some power superior to nature that can interfere with its regular course when he will. God would thus be brought near.

"So it is in spiritual things; however mightily the work of God might be carried on, men would soon begin to forget God in it, and to attribute the deep and earnest religious feelings prevailing to natural causes, and so something higher still would be needed to prove that the work was of God. Much more is this needed in a time of comparative indifference to bring palpably before men's minds that there is a God and a spiritual world. Men require something uncommon to stir them up from to time. Our private devotions would be more ready to sink into coldness and apathy were they not quickened by the public services of the sanctuary, and the Sabbath services would also degenerate, were we not stirred up by the occasional occurrence of Sacramental services. So God's ordinary dealings require the aid of these seasons of revival."

SOME DROPS DESCEND.

The meetings, as conducted by the evangelist in Kildonan church, were attended with good. There was much in the manner of the professional evangelist that did not commend itself to the more staid religious customs of Kildonan, but Dr. Black and his session, being in earnest in the cure of souls, overlooked the defects and sought to make the most of the efforts of the messenger of God sent amongst them. A considerable quickening took place among the young people, and the older people were helped as well. This was a great joy to the pastor. The strain upon the faithful minister in his person was, however, very great. The frequency of the services and the feeling of responsibility told upon his deeply moved nature, and by the time the meetings were ended the godly man was prostrated in body. Rest was tried, and a visit to the Province of Ontario was undertaken, but without very much permanent benefit.

The good old apostle took advantage of his eastern visit to attend the meeting of the General Assembly in Kingston in 1881. He was expected to be present at it, and it seemed to be the desire of the leading ministers of the Church that the honor of the Moderatorship should be conferred on Dr. Black, as no less than ten presbyteries had nominated him. On the opening of Assembly a letter was read from Dr. Black, declining, on account of his poor health, to be put in nomination for this exalted position.

A HIGH ESTIMATE.

The grounds for the proposed honor were not only the fact that John Black was the first missionary to the Red River, but that he had so well fulfilled the functions of pastor, preacher, and leader. Few had, indeed, heard the apostle of Red River, but it was well-known that he was a preacher of no mean order. His reputation as a theologian was well established, an evangelical tone was highly characteristic of his sermons, and his fervid appeals and denunciation of wrong-doing were telling, while a poetic and eloquent power of expression was certainly possessed by him in his nobler efforts. As an example of his successful preaching, we may refer to a very effective and touching sermon delivered by him in the earlier part of his ministry.

Among the youths who had gone from Red River to study, we have already mentioned Donald Fraser. He was a young man of singularly attractive disposition, who as a boy had suffered from a disease in the hip joint. Recovering somewhat, he had gone on with his education, and had in 1854 entered Knox College, Toronto, where he continued a student for three years. It is said of him that in addition to his more than ordinary ability and diligence, he was distinguished for "his deep and steady, yet gentle, cheerful, unobtrusive piety." On his return to Red River, the disease increased, and attended by the kindly and continuous spiritual care of his minister, in the late winter he passed away, joyfully exclaiming, "I am going to glory." Ardently attached to his young friend, the Kildonan pastor preached a beautiful sermon on Rev. vii. 1, 3, 14, entitled,

"FROM TRIBULATION TO GLORY."

We may well give an extract or two:

"How many have been thus removed who seemed the very men to labor for God here! This is the Lord's doing. It is marvellous in our eyes." It is mysterious, yet we can see reason in it—the Lord will show that He is not dependent on men. And there is mercy in it—He spares the green and takes the ripe. To our departed brother the change is unspeakable gain—he is gone forth out of all his tribulations. Faith is changed into sight, hope into enjoyment. He is gone to see the Saviour, whom long he had trusted and long loved. Faith, we may be well sure (a favorite form of speech of John Black), had many a struggle to realize a present Redeemer; but now there is no struggle; he sees Him as He is, and is like Him. We are left. His form is no longer before our eyes. But in his meekness and gentleness of disposition, in his Christian consistency and cheerfulness, in his patience under suffering, in his prayerfulness and faithfulness, and in his kindness of heart and spirituality of mind, he has left us an example which woe unto us if we forget. And in his happy, joyful deathbed, unvisited by doubt or fear, we have another blessed evidence of the reality of religion and the faithfulness of God. To the family the loss is great, but their sorrow is mingled with joy, for not the shadow of doubt is left upon their minds. To myself the loss is also great. There I found sympathy, counsel, encouragement, prayer. But that heart and those lips are now still.

"IN ROBES OF WHITE."

"See these glorious, these shining ones, walking in brightness the golden streets of the New Jerusalem. They are clothed in white robes—angels' garments. Such was the clothing of our Lord on the day of His transfiguration, and such was the clothing of the angel that rolled the stone away from the door of His tomb."

THE WHITE ROBE IS THE EMBLEM OF PURITY.

The white robe without signifies the pure and holy heart within. These are purified, holy souls. In them has been fulfilled to the utmost, David's prayer: "Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow." No stain of guilt now remains upon their consciences, no stain of corruption now defiles their hearts; no sinful desire, no vile or tumultuous passion now agitates their minds. Their thoughts are all pure; their affections are all heavenly; they are conformed to the image and the will of God. Not the smallest thing in them is out of keeping with the holy heaven in which they now dwell.

THE WHITE ROBE IS ALSO AN EMBLEM OF JOY.

It is the wedding garment—the dress of the bride, the Lamb's wife—the garment of the guests that sit at the heavenly banquet. The white robe without signifies the joyful heart within. And, oh, a happy company are all these white-robed ones in their Heavenly Father's home! The sorrows of earth are all left behind, and not even the shadow of evil now obscures the sunshine of their holy joys. No sin, no sorrow, no care, no toil, no fear, no conflict; but purity, peace, delight—their Father's smile, their Saviour's presence, the society of the redeemed and of holy angels, the sight of heavenly beauty, the sounds of heavenly music, the fragrance of celestial flowers, the sweetness of the water of life, the exercises of heavenly devotion, all conspiring to fill their minds with gladness ineffable. The marriage robe without is the emblem of the joyful heart within.

THE WHITE ROBE IS THE EMBLEM OF VICTORY.

It was worn by those who after victory returned to the Imperial city and passed in triumphal procession through the crowded streets, and the admiring and shouting multitudes. Those who have entered the New Jerusalem have gained the victory; they now enjoy the triumph. They have fought the good fight; they have finished their course, they have kept the faith; henceforth they are to enjoy their crowns of righteousness, their white robes, and their evergreen palms. Long and hard was the conflict; many and fierce were their enemies; but now the victory is won—sin, Satan and the world are subdued; and the sword and the breastplate, the buckler and the shield have been exchanged for the white robes of victory and of peace. "They hang their trumpet in the hall and study war no more."

OUT OF AFFLICTION.

"Many are the afflictions of the righteous, but the Lord delivereth him out of them all." They were in pain, in sickness, in poverty, in hunger, thirst, and nakedness; they were exposed to shame, they were oppressed by tyranny; they have been captives, slaves, victims of cruelty and injustice; they have seen their dearest snatched from their embraces, they have passed through the trials which are common to man, and many peculiar to themselves; but they have come out of all their tribulations—sickness and pain, captivity and bereavement, oppression and suffering are now forever ended, and God has wiped away all tears from their eyes.

A BELOVED ELDER.

We have before us another address of Mr. Black worthy of being quoted. This was delivered on the death of one of his best beloved elders, John Pritchard. This elder was the son of an English fur trader of the same name, who had been in the service of the Northwest Fur Company, and afterward acted as Lord Selkirk's agent. The tender heart of John Black comes out in his words for his departed friend: "John Pritchard was a man of God. In him we have lost a man of much prayer—of deep humility, and one who knew well how to speak the truth in love, and who in his deportment beautifully mingled the gravity and the cheerfulness of true religion—a gravity without gloom or austerity—a cheerfulness without levity—a mingling or union of qualities which gave him at once the respect of the aged and the confidence of the young.

"In him his family have lost a wise, faithful, loving head—a large connexion has lost one of its most beloved members—society has lost a man of much usefulness and Christian worth—for myself, I have lost a good counsellor and a faithful and confiding friend; and you, as a congregation, have lost an office-bearer whose place it will not be easy to supply.

"How often in private have many of you heard his earnest counsels; at how many sickbeds and deathbeds have you been comforted by his consolations; how often, here and elsewhere, have we heard his earnest pleading voice in prayer; and how often has that voice been lifted up in wrestling intercession for us all, when there was no ear to hear but that of our Father in Heaven."

LIFE DECLINING.

It was in April, 1881, that Mr. Black so felt the need of rest that he obtained leave of absence from the Presbytery of Manitoba and went to Ontario and to his old home in New York State, seeking health. After spending some months in the east and being present at the meeting of the General Assembly, he returned to Manitoba, feeling much improved. Unfortunately he caught a severe cold on his return journey and was again reduced in strength. Reaching Kildonan he sought to minister to his devoted people, but after a few Sabbaths was again compelled to make application to the presbytery for relief. This was granted most willingly, but at the same time with a feeling of great anxiety on the part of his brethren. It seemed the presage of the approaching end. The affectionate attention of friends and relations was given him, but he remained very weak. Reclining on his sofa, he received his ministerial and other friends, and still with clear mind discoursed on the topics of the day and on the blessedness of the service of Christ with the great future rewards of the people of God. Even in the time of declining strength his was no weak or halting faith, but a strong and unwavering confidence.

The old year passed away and the opening days of January saw no marked change. His interest in the affairs of the parish did not flag, but he was patiently resigned in his weakening strength. At last as the opening hours of the second Sabbath, 12th, of February, 1882, were approaching, the spirit of the devoted minister passed away to its eternal rest. The event, though somewhat expected, yet produced a shock in the parish, and on the word reaching Winnipeg references were made in the city pulpits on that day to the departure of the good man.

TRIBUTES.

The tributes of kind friends came from all directions. The leading newspaper of the province referred to the great service he had rendered the whole Northwest, and said: "In the midst of his many duties he was able in a wonderful degree to keep abreast of the literature of the day. Although occupying so remote a field, he was remarkable for the superiority of his scholarship, so that he enjoyed an eminent reputation as a man of learning and particularly as a theologian."

LAST SAD RITES.

On the following Wednesday the funeral took place, the service being held in Kildonan church. The day was one of the most bitterly cold days of the season. Yet the people of all denominations were there, and representatives from the river parishes and Winnipeg, so that the church was pretty well filled with men and women. Several of the oldest members of the presbytery were absent from the province at the time, and were prevented from paying their last tokens of respect to the departed leader. Rev. Professor Hart, who had been for ten years intimately acquainted with Mr. Black, took the service and made the address. In the course of his remarks he said: "In reference to Dr. Black's public life, I have only a word or two to say. As a preacher he was well known to us all as being clear, forcible, simple, impressive and eloquent in his exposition of divine truths; as a pastor he was indefatigable, visiting regularly in succession all the families in his parish, especially in times of sickness, distress or in death. He was active in forwarding the interest of the Sabbath-school and also of the Bible Society, of which for years he was president.

"Every good cause found in him a faithful and zealous advocate. As a friend, the departed was judicious, faithful, steadfast and true. His whole course among us was, I may add, such as became a true and faithful man of God. When work was to be done he did it up to the measure of his strength and even beyond it. Hence, though naturally of a strong and healthy constitution, he succumbed—not to old age, but to excess of work. He was worn out by his exertions, and his death took place at a time when in his prime, intellectually, years of activity and usefulness might be looked forward to.

"The All Wise Disposer of events seemed to say that our friend's work on earth was done, and called for him from labour and trial here to the rest that remains for the just. The last illness of our brother (and father), though protracted to nearly a year, was not during the latter portion of it accompanied with much pain. To the end his faith remained unshaken, his hope undimmed, his peace of mind undisturbed. That end came quietly. He sweetly fell asleep in the arms of Jesus. Just as that day he loved the best was being ushered in, just as that earthly Sabbath dawned, he passed away to the enjoyment of an eternal Sabbath in the courts above."