With a view to enable Canadians of the present day more clearly to understand the pressing nature of the difficulties with which Dr. Ryerson had to contend, almost single-handed, fifty years ago, I shall briefly enumerate the principal ones:—
1. The whole of the official community of those days, which had grown up as a united and powerful class, were bound together by more than official ties, and hence, as a "family compact," they were enabled to act together as one man. This class, with few exceptions, were members of the Church of England. They regarded her—apart from her inimitable liturgy and scriptural standards of faith—with the respect and love which her historical prestige and assured status naturally inspired them. They maintained, without question, the traditional right of the Church of England to supremacy everywhere in the Empire. They, therefore, instinctively repelled all attempts to deprive that Church of what they believed to be her inalienable right to dominancy in this Province.
2. Those who had the courage, and who ventured to oppose the Church claims put forth by the clerical and other leaders of the dominant party of that time, were sure to be singled out for personal attack. They were also made to feel the chilling effects of social exclusiveness. The cry against them was that of ignorance, irreverence, irreligion, republicanism, disloyalty, etc. These charges were repeated in every form; and that, too, by a section both of the official and religious press, a portion of which was edited with singular ability; a press which prided itself on its intelligence, its unquestioned churchmanship and exalted respect for sacred things, its firm devotion to the principle of "Church and State"—the maintenance of which was held to be the only safeguard for society, if not its invincible bulwark. An illustration of the profession of this exclusive loyalty is given by Dr. Ryerson in these pages. He mentions the fact that the plea to the British Government put forth by the leaders of the dominant party, as a reason why the Church of England in this Province should be made supreme and be subsidized, was that she might then be enabled "to preserve the principles of loyalty to England from being overwhelmed and destroyed" by the "Yankee Methodists," as represented by the Ryersons and their friends!
3. The two branches of the Legislature were divided on this subject. The House of Assembly represented the popular side, as advocated by Dr. Ryerson and other denominational leaders. The Legislative Council (of which the Ven. Archdeacon Strachan was an influential member,) maintained the clerical views so ably put forth by this reverend leader on the other side.
4. Except by personal visits to England—where grievances could alone be fully redressed in those days—little hope was entertained by the non-Episcopal party that their side of the question would (if stated through official channels), be fairly or fully represented. Even were their case presented through these channels they were not sure but that (as strikingly and quaintly put by Dr. Ryerson, on page 94).
In company with some ruthless vagrant—in the shape of a secret communication from enemies in Canada—it would be slandered, abused, and tomahawked at the foot of the throne.
As an illustration also of the spirit of the Chief Executive in Upper Canada in dealing with the questions in dispute, I quote the following extract from the reply of Sir John Colborne to an address from the Methodist Conference in 1831.[27] He said:
Your dislike to any church establishment, or to the particular form of Christianity which is denominated the Church, of England, may be the natural consequence of the constant success of your own efficacious and organized system. The small number of our Church[28] is to be regretted, as well as that the organization of its ministry is not adapted to supply the present wants of the dispersed population in this new country; but you will readily admit that the sober-minded of the province are disgusted with the accounts of the disgraceful dissensions of the Episcopal Methodist Church and its separatists, recriminating memorials, and the warfare of one Church with another. The utility of an Establishment depends entirely on the piety, assiduity, and devoted zeal of its ministers, and on their abstaining from a secular interference which may involve them in political disputes.
The labours of the clergy of established churches in defence of moral and religious truth will always be remembered by you, who have access to their writings, and benefit by them in common with other Christian Societies. You will allow, I have no doubt, on reflection that it would indeed be imprudent to admit the right of societies to dictate, on account of their present numerical strength, in what way the lands set apart as a provision for the clergy shall be disposed of.
The system of [University] Education which has produced the best and ablest men in the United Kingdom will not be abandoned here to suit the limited views of the leaders of Societies who, perhaps, have neither experience nor judgment to appreciate the value or advantages of a liberal education....