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.