Mr. William Greig (Baptist), Bookseller, Montreal, in a letter to Dr.
Ryerson, dated June, 1839, says:--
As an ardent friend to civil and religious liberty, and an admirer of the course pursued by yourself as Editor of the _Christian Guardian_, I cannot but express my regret at seeing you assailed on all sides, and especially by those for whose good you have been exerting yourself. As a native of Great Britain, I am fondly attached to her civil institutions, and will yield in loyalty to no one. I cannot, therefore, but approve of any lawful and fair measures which will tend to bring all denominations to that level, that every one provide for itself. I therefore say, go on in your present course; keep up the fire, brisk and hot on the enemy, till they are routed. As I see several are withdrawing their subscriptions to the _Guardian_, the friends of civil and religious liberty, of whatever denomination, ought to come in and take their places. Although not a Methodist, please put me down as a subscriber to the _Guardian_.
FOOTNOTES:
[72] Dr. Ryerson, early in his controversial career, adopted Lord Macaulay's motto: No misrepresentation should be suffered to pass unrefuted. We must remember that misstatements constantly reiterated, and seldom answered, will assuredly be believed.
[73] The article in the _Guardian_ to which reference is made, is the reply of Dr. Ryerson to several Methodists in Toronto who had signed the Address of the British Missionary party to the Governor; and who, in a letter to him, had repudiated the construction put upon the Address by the _Patriot_. Among other things the Editor said: The manly firmness with which the signers of this Address have resisted the cunning wiles of Egerton Ryerson, is a solemn pledge of their love and veneration for the glorious institution of the Empire.... Thus ever thought we of British Wesleyans; and thus thinking was our impelling motive for persevering for the first three years of our editorial career, in one incessant battering of the pernicious, seditious principles of Egerton Ryerson; the very first number of whose paper betrayed him to us, _flagrante delicto_, a pestilent and dangerous demagogue.... If his ambition were as legitimate and praiseworthy as his talents are commanding, he would be a far more valuable member of society than he can ever hope to be while hankering to return to the flesh pots of Yankee Episcopal Methodism, etc.
Dr. Ryerson's reply was an elaborate defence of his opposition to the efforts of the _Patriot_ party to create a dominant Church, the application of the reserves to high church uses, and the establishment of the fifty-seven rectories.
[74] In a letter to Dr. Ryerson, dated Montreal, 1st February, 1836, Rev. William Lord said:--Rev. Anson Green was here last week and preached. An Upper Canada Presiding Elder preaching with acceptance in Montreal! Who would have thought of such a thing when brother Egerton Ryerson and even brother Joseph Stinson were denied the pulpit!
[75] This gentlemen entered the Methodist ministry in 1835, and joined the Church of England in 1841. He died some years since.
CHAPTER XXVII.
1778-1867.
The Honourable and Right Reverend Bishop Strachan.
The Venerable John Strachan, D.D., LL.D., Archdeacon of York, and subsequently (1839-1867) first Bishop of Toronto, was the chief clerical opponent which Dr. Ryerson encountered in the contest for religious freedom and denominational equality during nearly twenty years.
Dr. Strachan was born in Scotland, in April, 1778, and died at Toronto, in November 1867, in the 90th year of his age.
It was a singular coincidence that Dr. Strachan entered the ministry of the Church of England in May, 1803, just two months after Dr. Ryerson was born. Who could then have foreseen the respective careers of these two remarkable men! The one, the virtual founder and administrative head of the Church of England in Upper Canada for upwards of 60 years; and the other, although not the founder, yet the controlling head and leader of the Methodist Church in the Province for nearly the same period.
Dr. Strachan was an uncompromising high churchman. His exclusive views on the "priestly authority, and the catholic and apostolic character of the Church of England," were those of a church optimist, but they were not based upon any profound study of the subject, as his own statement will attest.[76]
It is interesting to note the causes which led Dr. Strachan to cling so tenaciously to the idea of "Church and State"--a union which he regarded as sacred, and ordained of God for the maintenance of His cause and Church on the earth. It is no less interesting to understand the reason why Dr. Ryerson as strenuously repudiated and resisted the practical application of the same idea to Canada. The reason in each case may be stated in a few words.
The one from early associations regarded the idea of Scottish parish churches and parochial schools, supported by the State, as eminently Scriptural, if not divinely enjoined from the earliest Jewish times. The other was brought up in a land where such a state of things had never existed, and where the pure gospel had been preached from the earliest times without the aid of a state endowment. He lived in a land, too, where the command to the Christian Church was felt to be fitly expressed by John Wesley, to take the "world as a parish" and preach the Gospel to every creature. The manner in which this command was to be obeyed was indicated by our Lord's example, when He sent forth His disciples with this injunction:--
Provide neither gold, nor silver, nor brass in your purses ... for the workman is worthy of his meat. Matt. x. 9, 10.
Members of the Conference, in Dr. Ryerson's early days, unhesitatingly obeyed the directions of the Conference--many regarding it as the voice of God in the Church--and went forth, without scrip or purse, everywhere, even to the remotest corner of the land, bearing the good tidings, not considering their pecuniary interests,[77] or even their lives dear unto them, so that they might win souls for the Master.[78]
Dr. Strachan's views on the question of State aid to churches were clearly, on the other hand, the result of his observations, in Scotland.
They are prominently brought out in his memorable speech, delivered in the Legislative Council, on the 6th of March, 1828. He says:--
Have not the Methodists in this Province ... ever shown themselves the enemies of the Established Church? Are they not at this moment labouring to separate religion from the State, with which it ought to be firmly united?... Has it not been the primary object of all enemies to regular government ... to pull down religious establishments?... If they tell me the Ecclesiastical establishments are great evils, I bid them look to England and Scotland, each of which has a religious establishment, and to these establishments are they mainly indebted for their vast superiority to other nations. To what but her Established Church, and the Parochial Schools under her direction, does Scotland owe her high reputation for moral improvement. (Pages 27 and 28.)
Again, in a remarkable letter to his friend (Rev. Dr. Thomas Chalmers, of Edinburgh[79]), written in 1832, on the Life and Character of Bishop Hobart of New York, Dr. Strachan relates a conversation with that Bishop in which he took him severely to task for extolling the voluntary system of the American Episcopal Church as compared with the endowed State Church of England. I make a few extracts:--
Let us look at the Episcopal Church of the United States, and see what moral effect it can have on the population, as a source of religious instruction.... The influence of the two Churches as confined to England and New York (alone) is as one to seventy....
Such influence on the manners and habits of the people [in that state] is next to nothing, and yet you extol your Church above that of England, and exclaim against establishment! Add to this, the dependence of your clergy upon the people for support--a state of things which is attended with most pernicious consequences ... but in general, the clergy of all denominations in the United States, are miserably dependent upon their congregations.... It is the duty of Christian nations to constitute, within their boundaries, ecclesiastical establishments.... For it is incumbent upon nations as upon individuals, to honour the Lord with their substance.
(Pages 41-47.)
Bishop Strachan's early and later writings abound in expressions of similar views. It was not to be wondered at, therefore, that a man of his strong convictions would seek to give practical effect to them in dealing, as opportunity offered, with questions of church establishment and the clergy reserves.
It is true that by his persuasive words and strong personal influence--when the object was the financial benefit of the Church--Bishop Strachan rallied around him many of the leading members of the Church of England in Upper Canada who aided him in his plans for endowing the Church out of the public domain. Yet it is also true that many equally sound churchmen were opposed to these schemes, and saw in them the germ of a fatal canker, which in time would be sure to destroy the Church's missionary zeal, and paralyze all of those noble and generous impulses which characterize a living Church in the promotion of Christian effort in the various departments of Church work.[80]
As time has passed on the little band of loyal churchmen, who incurred the Bishop's unmerited censure for opposing his exclusive schemes of Church aggrandisement, has increased to thousands in our day. They deeply regret the success of those schemes, and deprecate the existence of clergy reserves and rectory endowments as in themselves fatal to the healthy development of Church work as an active and aggressive force in the Christian life.
It is not necessary to refer here to Bishop Strachan's views in regard to ecclesiastical polity. They are well known. On this matter also many sound churchmen differed widely (and still differ) from his views. Yet Bishop Strachan, while holding such strong and exclusive views, was kindly disposed towards "Sectaries" individually, and lived on terms of personal friendship with many of those whose opinions were opposed to his on church questions. In his Legislative Council speech, already quoted, he says:--
I have been charged with being hostile to the Scotch Church, and with being an apostate from that communion.... My hostility to the Kirk of Scotland consists in being on the most intimate terms with the late Mr. Bethune and Dr. Spark.... To both these excellent men I willingly ... pay a tribute of respect.... Nor have I ever missed an opportunity, when in my power, of being useful to the clergy of the Church of Scotland, or of treating them with respect, kindness, and hospitality. (Page 22.)
Again, in his sermon on "Church Fellowship," preached in 1832, Dr.
Strachan says:--
Widely as we differ from the Roman Catholics in many religious points of the greatest importance, we have always lived with them in the kindest intercourse, and in the cordial exchange of the charities of social life. The worthy prelate, by whom they are at present spiritually governed, has been my friend for nearly thirty years. With the members of the Church of Scotland we associate in the same manner....[81] The merits of our sister Church cannot be unknown to you, my brethren. To me they are familiar, and connected with many of my cherished and early associations.... Of that popular and increasing class of Christians [the Methodists], who call themselves a branch of our Church, both at home and abroad, I would speak with praise. (Pages 23-25.)
As to his relations with Dr. Ryerson, I here insert two notes from the Bishop to him. The first is dated February 7th, 1838, as follows:--
The Archdeacon of York presents his compliments to the Rev. E.
Ryerson, and begs to acknowledge with satisfaction his courtesy in sending him a copy of his excellent sermon on the Recent Conspiracy, which the Archdeacon has read with much pleasure and profit. Such doctrines, if generally diffused among our people, cannot fail of producing the most beneficial effects, both spiritual and temporal.
The second related to the calamity which had befallen the Church of England congregation of St. James, in the destruction of its church building by fire early in January, 1839. Dr. Ryerson at once wrote to the Archdeacon offering him the use of the Newgate (Adelaide Street) Church. On the 6th January, Dr. Strachan replied as follows:--
I thank you most sincerely for the kind sympathy you express in the sad calamity that has befallen us, and for your generous offer of accommodation. Before your note reached me, I had made arrangements with the Mayor, for the Town Hall, which we can occupy at our accustomed hours of worship, without disturbing any other congregation. I and my people are not the less grateful for your kind offer, which we shall keep in brotherly remembrance.
In his Charge to the Clergy in 1853, and again in 1856, he pays a personal tribute to Dr. Ryerson. In the later Charge, speaking of the School system, he says:--
So far as Dr. Ryerson is concerned, I am one of those who appreciate very highly his exertions, his unwearied assiduity, and his administrative capacity.
Dr. Ryerson's last reference to the Bishop is contained in the "Epochs of Canadian Methodism," written in 1880, as follows:
Upwards of fifty years have passed away since my criticisms on Dr.
Strachan's "Sermon on the death of the Bishop of Quebec" were written. On the re-perusal of them, after the lapse of so long a time, the impression on my own mind is that Dr. Strachan was honest in his statements and opinions.... He was more moderate and liberal in his views and feelings in his later years, and became the personal friend of his old antagonist, "The Reviewer," who, he said, had "fought fair." (Page 145.)
FOOTNOTES:
[76] My mother (he said) belonged to the Relief denomination.... My father was attached to the Non-Jurants; and although he went occasionally with my mother, he was a frequent hearer of Bishop Skinner, to whose church he was in the habit of carrying me. He died when I was very young, but not before my mind was impressed in favour of Episcopacy.... I readily confess, that in respect to Church Government, my principles were sufficiently vague and unformed; for to this important subject my attention was never particularly drawn till I came to this country, when my venerated friend, the late Dr. Stewart, of Kingston, urged me to enter the Church, and as I had never yet communicated, that excellent person, whom I loved as a father, admitted me to the altar a little before I went to Quebec to take holy orders, in 1803. Before I had determined to enter the Church of England, I was induced by the advice of another friend (the late Mr. Cartwright) ... to make some inquiries respecting the Presbyterian Church of Montreal, then vacant. (Dr. Strachan's Speech in the Legislative Council, March 6th, 1828, pages 25, 26.)
[77] The stipends of Methodist ministers in those days were very small.
Rev. Dr. John Carroll tells me that the "quarterage" payable to an unmarried Methodist minister in America, at first, was only $60 per annum; then it was increased to $80, at which rate it remained until 1816, when the General Conference fixed it at $100, at which it remained until 1854. The rule for a married minister was double that for a single man, and $16 for each child. Besides quarterage, there was an allowance for travelling and table expenses. Two hundred dollars was the sum for salary, besides travelling and aid expenses, allowed to a minister up to 1854, and even then this sum was rarely ever paid in full.--H.
[78] Rev. H. Wilkinson in a note to Dr. Ryerson, in 1837, thus describes the kind of places to which some ministers had to be sent, and their duties and qualifications when there. He said: I require a man for a mission which lies about 200 miles from Bytown, up the Grand River (Ottawa), and which will be difficult of access in the winter. A suitable person could make his way northwards with some of the rude lumbermen, who now and then go up in companies. The brother would need to be strong in mind and body, and fervent in spirit. He would need to go on foot, and paddle a canoe, or row a boat, as the case might be, and thus reach his appointments in the best way he can.
[79] While in the vicinity of St. Andrews I contracted several important friendships, amongst others, with Thomas Duncan, afterwards Professor of Mathematics, and also with Dr. Chalmers, since then so deservedly renowned. We were all three very nearly of the same age, and our friendship only terminated with death, being kept alive by a constant correspondence during more than sixty years. (Bishop Strachan's Charge to his Clergy, June, 1860; page 10.)
[80] Speaking of the passage of a Clergy Reserve Bill in 1840, to which the Bishop of Toronto was strongly opposed, Dr. Ryerson says: A considerable majority of the members of the Church of England in both Houses of the Legislature voted for the Bill, and were afterwards charged by the Bishop with "defection and treachery" for doing so. On this point, Lord Sydenham, in a despatch to Lord John Russell, dated, 5th February, 1840, said: It is notorious to every one here, that of twenty-two members (being communicants of the Church of England) who voted upon this bill, only eight recorded their opinion in favour of the views expressed by the Right Reverend Prelate, whilst, in the Legislative Council the majority was still greater; and amongst those who gave it their warmest support, are to be found many gentlemen of the highest character for independence, and for attachment to the Church, and whose views on general politics differ from those of Her Majesty's Government. (Dr. Ryerson's Criticism on Bishop Strachan's letter to Lord John Russell, dated, February 20th, 1851.)