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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THE CHURCH
IN GREATER BRITAIN

THE CHURCH
IN GREATER BRITAIN
THE DONNELLAN LECTURES
DELIVERED BEFORE THE UNIVERSITY OF DUBLIN
1 900-1 90 1

G. ROBERT WYNNE, D.D.
ARCHDEACON OF AGHADOE
AND CANON OF ST. PATRICK'S CATHEDRAL, DUBLIN

THIRD EDITION, REVISED

PUBLISHED BY THE
gocxtlv fox tht fHqnqptthm of tht ®os?d in Jxrtejj&n #*tts
15 TUFTON STREET, WESTMINSTER
1911

PREFACE TO THE THIRD EDITION
The statistics have been again revised and brought
up to date. Some additions have been made to the
third Lecture to describe in outline the rapid growth
of the population in N.W. Canada, and to point out
what has been done and remains to be done to meet
the spiritual requirements of the enlarged population.
Dublin, June, 1911.

PREFACE TO THE SECOND EDITION
In this Second Edition, besides the correcting a few
errors, the various Church Statistics have been re
vised and brought up to date. The Society for the
Propagation of the Gospel has undertaken to bring
out the Lectures in a cheap form, with a view to
ensuring a wide circulation to these facts and figures,
and to the narration of our Church's expansion in
the past.
The story of this wonderful expansion in the last
three centuries has here been retold with the earnest
hope that it may lead not a few readers to feel their
responsibility to carry on the work of their fathers in
making the presence of Christ's kingdom a power for
righteousness in all lands over which the flag of
Britain floats.
K.ILLAENEY, 1903.

PREFACE TO THE FIRST EDITION
I have found it difficult to condense so great a
subject within the limits of seven Lectures. Had
wider bounds been available, I should gladly have
travelled beyond the limits of our Colonies, and
traced the outlines of the history of the introduction
of Christianity into our great Indian Dependency ;
and I should have had pleasure in passing beyond the
limits of our Church, to pay a tribute of grateful
acknowledgment of the labours of the principal
Nonconformist communions, which have borne no
small part in the evangelising of the heathen tribes in
Greater Britain. But there were bounds of time and
space ; and I have been obliged to confine myself to
the subject of the planting and growth of the Colonial
Church among our countrymen abroad, and among
the various heathen tribes with which they are
brought in contact.
And here I must reiterate the earnest call for
' more labourers ' in the fruitful lands occupied by
the Colonial Church, which, in not a few places, is
painfully crippled in its efforts by the lack of faithful
men to cultivate fields which are 'ripe unto the
harvest.' Killabrey : Whitswntide, 1901.

CONTENTS

LECTURE I. EARLY MISSIONS FROM THE BRITISH ISLES .
II. THE CHURCH IN THE AMERICAN COLONIES .
III. THE CHUBCH IN CANADA ....
IV. THE CHURCH IN AUSTRALIA AND TASMANIA

PAGE 1
. 19
. 40
. 71

V. THE CHURCH IN THE PROVINCE OF NEW ZEALAND . . 92
VI. THE CHURCH IN THE WEST INDIAN PBOVINCE . . . 117
VII. THE CHURCH IN THE PBOVINCE OF SOUTH AFRICA . . 134
Vin. SUPPLEMENTAL. THE CHURCH IN THE LESSER COLONIAL
POSSESSIONS  159

NOTES
NOTES TO LECTURE I  164
II  168
in  .174
iv  180
v  187
vi  . 190
vn  197

THE CHURCH IN GREATER BRITAIN
LECTUEE I
EARLY MISSIONS FROM THE BRITISH ISLES
' The Kingdom of God is preached, and every man presseth into it.'
St. Luke xvi. 16.
When we speak of the revival of the missionary spirit in
the Church in modern times we make a tacit reference to
an earlier vitality and a subsequent decline of the same
spirit. We are right in our reference to that earlier vitality,
and, unhappily, not wrong when we speak of its subsequent
decline. But we are mistaken if we explain the arrest of
missionary enterprise after the tenth century simply by
saying that the spirit which had urged it had died out of
the Church. The Church's advance was arrested, not so
much by a spiritual as by a physical cause. It ceased only
when men looked in vain for new lands to conquer for
Christ. In the darkest ages there were faithful hearts fixed
on Christ, desiring above all things to serve Him. There
were, besides the great reformers of the decaying monastic
orders, men like A Kempis and Tauler and Wessel in
Germany ; like Eichard Eolle of Hampole and Wyclif in
England, and Fitzralf in Ireland, whose fervour was
kindled from the holiest source ; but of none of these could
it be said that the evangelisation of the heathen was a bur
den on their souls. And why ?

2 THE CHURCH IN GREATER BRITAIN
The relaxation of missionary effort was in chief degree
caused by the exhaustion of accessible fields of operations,
The greater part of the world was unknown to the Middle
Ages. There were coasts slightly known to the ancients,
but so distant that, with the imperfect means of transit of
those days, they could be rarely visited. There were re
gions in which savage resistance long baflled all efforts of
the soldiers of the Cross. There was one hated power
which, having seized the Holy Sepulchre in the East, and
having gained a threatening foothold in the West, the
mediaeval conscience regarded as outside the pale of mercy,
and to be argued with only by the sword.1 There were
countries where the difficulty of language and the absence
of Christian interpreters seem, as illustrated by the tardy
conversion of the Slavonic tribes,2 to have been a chief
cause of the delay in their spiritual conquest. But, speak
ing generally, until all the known and accessible regions
of the world had heard the good tidings, the Missionary
Church did not stay her hand.
She could not stay her hand until ' the knowledge of the
Lord covered the earth as the waters cover the sea.'
What is that which, entering into the soul of one man
here and another there who has sought and found the
grace of repentance and faith, impels him to make self-
sacrificing effort that others should share the blessing?
An ancient writer, himself filled with the sacred fire, has
likened it to the kindling of a flame, and has applied to it — .
in a sense which, if not critically permissible, is yet full of
true suggestion — the Saviour's words concerning the effect
of His incarnation. The biographer of St. Columbanus,
the monk Jonas, speaks of his hero as having that ' burn,
ing desire ' kindled within his heart of which Christ says j
1 But see p, 17.
?See Neander, Gh, Hist. vol. vii, § I (Clark's edition),

EARLY MISSIONS FROM THE BRITISH ISLES 3
' I am come to send fire upon the earth.' That sacred fire
which came down from heaven on the heads of the first
disciples has never been quenohed. It has had its times
of supernatural fervour, and again it has sunk back almost
to be lost among the ashes of formalism ; but, once more,
the Divine breath has rekindled it, and it lives and glows
in these latter days as it did in the dawn of Christendom,
when its light and warmth were first sent forth for the
healing of the nations. The missionary spirit is made up
of the love of Christ and the love of man whom He has
redeemed; of a profound sense of the duty of obeying
His last command ; of a longing for the universal sway of
His perfect kingdom. We have to tell in these lectures
the story of the passing of that sacred fire from shore to
shore, as the hearts of true men felt its glow and could
not rest till others shared their gladness and their toil. For
though the missionary spirit is kindled from heaven it is
kindled most frequently through the contact of one whose
heart has been touched by the sacred fire with a brother
spirit which is, consciously or not, waiting for God's call.
Filled with this spirit the earliest missionaries — Apostles
and their followers — planted churches throughout the whole
of Southern Europe. The lands bordering the Mediter
ranean were soon evangelised and portioned out into pro
vinces of the Church. Even in distant India, in earliest
times, tradition tells us how apostolic labour planted
Christian Sees, some of which subsist to this day. A
Christian Church has existed in Malabar and in the neigh
bourhood of Cape Comorin for more than fifteen centuries ;
and so early as the ninth century the character of its
members attracted favourable notice from the native prin
ces. From time to time messengers and missionaries were
sent from the Churches of Europe and Western Asia to
visit their Eastern brethren. Qur own Alfred the Great is.
b3

4 THE CHURCH IN GREATER BRITAIN
said, in the work of William of Malmesbury, to have sent
missionaries to India. It seems more likely that he sent
alms in accordance with a vow he had made. The identity
of the Thomas associated, since the time of Jerome,1 with
the early Christianity of Malabar is doubtful. The re
searches of Dr. Buchanan (1806) first made English
Christians acquainted with the very ancient Church of the
Syrians of Malabar. The Portuguese on entering India, in
the fifteenth century, found a fully organised Church ruled
by bishops who traced their succession to the Patriarchs
of Antioch and Babylon. It is certain that the Nestorians
of Persia in the eighth century preached the Gospel in
China, leaving traces which were discovered by the Jesuit
missionaries of the sixteenth. A monument describing
their progress in China was discovered at Siganfu by the
Jesuits.2 It described their first mission to China, a.d.
656, and related its history till the then current year,
A.n. 781.
The barbarous tribes of the north of Europe were long
unreached. Those awful forests, haunted by fierce wolves ;
those wild barbarians, more cruel than the wolves, forbade
the approach of all but the bravest. The hardest and
most doubtful struggle which the Church has ever had to
wage was that which resulted, only in the ninth century,
in the submission of the Teutonic peoples in northern Ger
many ; and a full century later, in the spiritual conquest
of Scandinavia.
It is only so far as the Churches of the British Isles
bore their part in this great struggle that I speak of it in
this introductory lecture. Too slight and vague is the
1 Ep. ad Marcellinam.
a For a picture of this stone see Mission Field, Oct. 1906 ; for a
disouBsion of the evidence afforded by the stone see The East and
the West, April, 1909.

EARLY MISSIONS FROM THE BRITISH fSLES 5
information possessed by our churchpeople, even by those
most interested in contemporary missions, on the really
fascinating subject of the labours of our forefathers to win
the German lands for Christ, from the sixth to the ninth
centuries; or as to the yet earlier missions of the British
Church when Ninian was sent to the southern Picts of
Galloway a century before Columba began, from Iona, the
work of conversion among the northern Picts. The great
apostle of Ireland was himself a son and grandson of
clergymen of that British Church which was soon to feel
the severity of the Saxon conquest. I shall say no more,
however, of these earlier British missions, nor of the close
intercourse which followed between the Irish monasteries
and the Church in Cornwall,1 nor yet of the debt which, in
the sixth century, the Irish Church, in danger of losing
its early purity, owed to the Church of St. David, whence
it was revived.
It is to regions beyond these islands, and to names
probably less familiar to you than those of Patrick and
Columbkille, that I ask you to look in illustration of the
remarkable missionary devotion of the Irish and Anglo-
Saxon Churches, or rather of devoted individuals among
the sons whom they brought forth.
As we look back across the centuries, our eyes are
attracted by certain figures in monkish garbs of varied
pattern, which cross the landscape of northern Europe in
the interval of three hundred years between the time of the
conversion of the Franks under Clovis, and those eighth
and ninth century crusades by which Charlemagne at
length persuaded reluctant Saxony to be baptized. But
while western Germany was being subjected to a rough
persuasion, and ' compelled to come in,' in several regions
over which the sword of the Franks made no conquests,
1 See Note I.

G THE CHURCH IN GREATER BRITAIN
the Gospel of Christ was being made known by gentler
means to the people who spoke the varied Teutonic dialects.
A word of honour must not be denied to the Frankish mis
sionaries who by persuasion softened the asperity of the
stern imperial policy. The name of Wolfram, Bishop of
Sens, is associated with the evangelisation of the pagans
of the Scheldt in the seventh century. To Eligius of
Limoges history gives the like honour. He was a gold
smith by trade, who, ever studying as he worked, the open
roll of the Scriptures, and becoming a true Christian
enthusiast, was ordained and consecrated, and, from the
Frankish See of Noyon, laboured with devotion in the
heathen regions beyond.
To Amandus 1 honour also, who, like Eligius, dissatisfied
with the comforts of a settled bishopric, went forth to
evangelise the heathen on the melancholy flats of Guelders
and Friesland.
These were Franks. But what is this which unbiased
historians tell us of the chief influences which made
Germany Christian? Neander, a German, has sketched
the work of the men whom I have just named, and then,
ere he gives us the details in many interesting pages,2 he
sums up the lessons which he has learned from the study
of original sources in words which must come home to our
hearts in this place. ' Much as was done by the Frankish
hermits, a far greater work was performed by the Irish
missionaries, through their diligence in cultivating the land,
in founding monasteries which became centres of conver
sion and instruction, and in providing for the education of
the young. The largest debt of gratitude, in regard to the
work of missions in Germany, was due to the monks from
England, and yet more especially to those from Ireland.
1 See Note II.
a See Neander, Ch. Hist. vol. v. (Clark's edition).

EARLY MISSIONS PROM THE BRITISH ISLES 7
Sufficient room was wanting in their native land for the
employment of the zeal and love of travel so common to
the Irish.1 It was natural that the looks of those who
were impelled by love of wandering, by innate energy, by
the fire of Christian love, to leave their native land, should
be directed to those vast wildernesses which were peopled
by multitudes to whom Christ was utterly unknown, oi
among whom the seeds of the Gospel, once dropped, had
long been trampled under-foot.' ' It is the Celtic Church
of Ireland in those day3 that Ozanam, the French historian
of Christian civilisation, calls " Le peuple missionnaire." ' 2
Thus whole colonies of zealous men journeyed forth
under devoted leaders from the Irish Church ; to be followed
a century later by the like stream of evangelists from Eng
land. It seems desirable that we should know more about this
missionary work than is summed up in a few vague phrases.
How much of forgotten history is covered by the words of
Alcuin, the great English scholar, of noble Northumbrian
birth, at the court of Charlemagne, at the close of the eighth
century, when he writes : ' In former times the most learned
doctors from Ireland were accustomed to go to Britain, to
Gaul and Italy, to advance the Churches of Christ ' !
It was about the year 590, a century after the accession
of Clovis to the Frankish throne, that Columbanus, a native
of Leinster, educated in Comgall's great school of Bangor,
with some twelve followers, left his native land to settle in
north-eastern Burgundy, where the wilderness was brought
under cultivation, and the natives of the country were
taught to fast, to labour, to study, and to pray.3 Sinners
in high places were rebuked, but it cost the brave head of
1 Vita S. Oalli, I. ii. § 4, apud Neander.
2 Ozanam, La Civilisation ChrStienne, ch. iv.
3 See Note III.

8 THE CHURCH IN GREATER BRITAIN
the mission his liberty, and sent him from his loved mon
asteries of Luxeuil and Fontaine, to break new ground, far
away among the tribe of the Alemanni, by the sources of
the Danube and the Ehine.
The ' rule ' of Columbanus has been charged with undue
austerity. But this austerity was not the outcome of a harsh
nature. We read that, as he passed through the forest,
the birds would perch on his shoulder, and the squirrels
nestle in his cowl. His letters to his brethren from his
banishment are most moving ; and the patient gentleness
of his spirit renders it all the more remarkable that he
should have felt it necessary to make his rule so severe.
Persecuted in Burgundy for his unflinching Christian
manliness, Columbanus was not long permitted to labour in
Switzerland. His dear companion, the Irish Gallus,
known familiarly as St. Gall, he was compelled to leave be
hind to complete his work among the pagan Alemanni,
whose idols he had shattered. He advanced southwards,
tOifound a new monastery in the Apennines, whilst St. Gall
remained to plant the famous monastic foundation in
Switzerland which bears his name. From Bobbio, Colum
banus spoke fearlessly to the chief Bishop of Christendom
concerning morals, controversies, and the limits of the
authority of the Church of Eome ; and, retiring to a cavern
at Trebbia, he departed this life, November 21, a.d. 615,
twenty-five years before the death of his devoted disciple, the
evangelist of north-eastern Switzerland.1
The Eoman Church never quite took Columbanus to its
heart. His monastic rule, more stern than that of St.
Benedict, was abandoned in favour of that of the last-
named saint soon after his death ; his freedom in ad
dressing the Pope was not popular ; his love of Irish
customs did not commend him to the foreign authorities ;
1 See Note IV.

EARLY MISSIONS FROM THE BRITISH ISLES 9
and even the martyrology of Donegal seems to give him
niggard honour, when it condenses his splendid service
into one cold phrase, ' Columbanus, Abbas, qui fuit'in Italia.'
These leaders of the Celtic mission were followed by a
large number of others from Ireland. Fridolin followed St.
Gall in Alsace and Switzerland. In the island of Seckingen,
on the Ehine above Basle, and in the neighbourhood, there
is a circle of churches dedicated to St. Hilary and to St.
Fridolin, a fact which attests the historical reality of his
work as one of the pioneers of Christian enterprise in these
regions. Fridolin's name is blazoned on the arms of the
Canton of Glarus in Switzerland. The monastery of St.
Hubrecht in the Black Forest was an Irish foundation.
Kilian, with two Irish disciples, Colman and Totnan,
evangelised as far as Wiirtzburg on the Main. He was
martyred, with his companions, in Franconia, in 689, and
is honoured as the Apostle of Franconia. The savage tribes
of Brabant, about the same time, heard the truth from the
lips of the Irish missionary Livinus, a man of noble birth,
who laid down his life, in great tortures, in a.d. 656. Bavaria
received the Irish hermit Alto (743), whose cell became the
cradle of the Abbey of Alto-munster.1
While the Gospel was thus being propagated by men of
the Scotic or Irish Church in northern and central Germany,
that Church was equally engaged in advancing sacred
learning at home, both among her own sons, and the
many who flocked to her schools from England and even
from the Continent.2 The zeal of the Anglo-Saxon Church,
which somewhat later burned with so bright a flame, de
pended in very great measure on the earlier devotion to
learning and to labour found in Ireland.3 It is not without
a thrill of pleasure that an Irish churchman receives proof
1 Lanigan, Eccl. Hist, of Ireland, iii. p. 189.
* See Note V. 3 See Note VI.

10 THE CHURCH IN GREATER BRITAIN
after proof of the fact1 that the Scotic Church of Ireland
was not only the founder of the Church of the Northern
Picts, but, through its daughter of Iona, of the Northum
brian Church, and, later, of those of Mercia and of the
East Saxons ; so that when the Anglo-Saxon Church had
begun to acquire a stable position and self-consciousness, as
one of the great national Churches of Christendom, she
had before her the example of the Irish missionaries of
the previous century to point her the way across the seas.
And England was not slow to follow the example, and to
send the choicest of her sons, first to study sacred truth
in Ireland, and then to set forth to preach it in regions
beyond. That which the English Church then set herself, through
her missionaries, to accomplish, has been recognised by all
competent students of history. Gibbon's witness is con
densed in one line, ' England produced the Apostle of Ger
many.' In another i place he is equally just to the Celtic
missionaries. ' At Zug, in Switzerland, idolatry still pre- -
vailed in the year 613. St. Columban and St. Gall were
the Apostles of that rude community ; and the latter
founded a hermitage which has swelled -to an ecclesiasti
cal principality and a populous city.' l
It is impossible here to do more than lightly touch on
the labours of the leading missionaries of the Anglo-Saxon
Church. The first was Wilfrid, the northern Archbishop,
and, later, the Apostle of Wessex. Then came Willibrord,
whose mission is a sort of link between the Celtic and
Anglo-Saxon Churches, for his theological studies had
been pursued for twelve years in Ireland, as his relative,
Alcuin, tells us in his ' Life ; ' 2 and here the pious youth
felt impressed with a conviction that he ought not to live
1 See Decline and Fall, vi. p. 271, vii. p. 7 : Edn. 1832.
aSee Note VII.

EARLY MISSIONS FROM THE BRITISH ISLES 11
only for literary improvement, but to labour for the salva
tion of others. Willibrord was doubtless brought under
the personal influence of Egbert, the great Northumbrian
teacher, who had himself been early led, for learning's
sake, to Ireland, and who had settled probably at Mellifont,
in the County Louth.
But the names of Wilfrid and Willibrord are eclipsed by
that of the great English apostle of Germany — Winfrid, by
Saxon baptism ; Boniface, by monastic choice — whose life
of surprising activity and devotion was closed by a martyr's
death. It is not recorded that Boniface was at first ecclesias
tically ' sent.' He arrived in Frisia by the shores of the
Zuider Zee about the year 715, where Willibrord's seat at
Utrecht had been planted in the heart of a wild heathen
population. No remarkable results following his earlier
preaching, and having sought authorisation from Eome, he
soon advanced to Thuringia, a forest land still abounding
in heathenism, and where the faith, formerly preached by
Kilian and others, had all but died out. Further and
further he pushed on, and baptized many thousands of the
Hessians and Saxons. His labours were rewarded by Pope
Gregory II. by a missionary bishopric, at first without fixed
jurisdiction : and, later, he became Archbishop of Maintz,
whence he ruled all the bishoprics of the wide Ehine coun
try, from Worms and Speier and Cologne to Utrecht.
Under the protection of Charles Martel he established many
monasteries, the most famous of which, at Fulda, in the
Thuringian forest, has always rivalled that of St. Gall in
fame. Our admiration for the zeal and self-sacrifice of this great
Englishman's life is marred in some degree by the know
ledge of his extravagant enthusiasm for Eome. His con
tinual struggle against the influence of the Irish teachers

12 THE CHURCH IN GREATER BRITAIN
abroad shows by a side-light how widely that influence
must have spread. Boniface made the German Church,
which he had called out of Paganism, more Eoman than
even the English, at that precise period the most Eomanised
Church outside Italy.1
But this great soul — great in energy, great in faith and
constancy — could not contentedly resign himself even to the
laborious life of a metropolitan bishop. On the throne of
Maintz, Boniface remembered his early vows, and longed
for the perils and joys of the mission-field. He was now
seventy-five years of age. He sought and obtained leave
from Eome, and resigned his See in favour of his English
disciple Lullus, and, leading a band of carefully chosen
priests and teachers, he descended the Ehine to Utrecht,
and resumed the almost hopeless task, again and again
attempted by holy men, of evangelising the ferocious
Frisians. Boniface journeyed to and fro with his teachers
and preachers in the low marshy country by the Scheldt,
past which the Ehine steamers now part the sluggish stream,
and over which dreary flats the slow vanes of the pumping
windmills are for ever turning in the salt breeze from the
northern sea. Passing northwards to Friesland, he settled
at a place, now called Dockum, by the Lawer Zee. Soon
hundreds flocked to be taught. He had prepared many
for baptism on a certain day. But the morning light re
vealed, not a band of catechumens coming to the Holy
Sacrament, but a murderous mob, who fell on the unresist
ing missionaries. The long and heroic life was ended. And
the name of the martyr-missionary, who brought the
Gospel from England to Germany, was inscribed high on
the roll of English missionaries who have won the martyr's
crown. The roll has received many names since then ; and
the Church of England has still this honour from God in
•See Note VIII.

EARLY MISSIONS FROM THE BRITISH ISLES 13
the twentieth century as in the eighth, that there are of her
children those willing to die for Christ.
These labours for Friesland were not, however, in vain.
Within a few years the iron hand of Charlemagne consoli
dated the Frisian Church; and by the beginning of the
ninth century all Germany and the Netherlands were
settled as provinces of expanding Christendom.
Costly as was the Church's victory among the Teutonic
peoples, she has received back from them fourfold for all
her toils. Christendom was slow to win the daring spirits
of the north ; but, when the victory was hers, she found
that she had taken to her breast those who taught her
lessons which it was reserved for them, and not for the
Greek, or Eoman, or Frankish people, to teach. Into the
Church's hallowed circle those conquered Teutons carried
their love of liberty, their sense of individuality, their
determination to see things as they are. And so the im
portance of the victory in Germany was not merely that it
extended very widely the Christian borders, but that it
introduced into the highly organised City of God the as yet
but scantily recognised principles of individual freedom and
responsibility, in which each man's relation to God is
personal and complete. Christian manliness has learned
much from these nations of the north. The Eeformation
of the sixteenth century was far removed in time from the
age of Boniface, and few would have been less pleased
than he could it have been foretold to the churchmen of his
day. But it was the natural result, in the course of God's
providence, of the introduction of Teutonic blood into the
family of God.
There remained, however, further labours for the English
Church on the Continent. There were broad lands as yet
unreached in the north ; and the most important part of
Scandinavian evangelisation was performed by churchmen

14 THE CHURCH IN GREATER BRITAIN
from England. The earliest apostle of Denmark was
Annschar, a young monk of winning manners and pure
character, who belonged to the monastery of Corbie in
France, and who was sent, after the nominal conversion,
by Bishop Ebbo, of the Danish king, in a.d. 826, to
Schleswig. In spite of the faithful labours of this holy
man, the Danes remained obdurate ; and for all the years
during which they harassed England and France they
were heathen. The Anglo-Saxon Chronicle, a contempor
ary record of those wars, and in part the authentic product
of Alfred's pen, always speaks of the struggle as between
Christ and the pagans. Though Alfred obtained the con
version of Guthrum, one of their chief leaders, and of many
of his retainers, himself standing sponsor for them at the
font, it was not until Cnut, under the influence of his de
voted Saxon Queen, Emma, became a genuine Christian,
that the Cross was successfully planted among the Danish
folk. Missionaries from England were sent by her first
Danish king to his native land ; and the splendid revenge
of the English Church for all those desolating wars and
massacres was the completion — two hundred years after the
labours of the Frankish Bishop, and of the Monk of Corbie
— of the conversion of Denmark.
Nor did Denmark alone owe its Christianity in chief
part to the Church of England. The holy Annschar,
driven forth from Denmark in 829, sought, not refuge, but
fresh labours and perils in Sweden, where already some
seeds of divine truth had been dropped by travelling
merchants from England and France. The story of the
earliest Swedish missions is of high interest ; J a bitter
struggle between paganism and the Cross was waged for a
century ; and the actual conversion of Sweden was chiefly
due tp English ecclesiastics, among whom, in the firgt half
J gee Note 1^,

EARLY MISSIONS FROM THE BRITISH ISLES 15
of the eleventh century, are recorded the names of Sigfried
and Grimkel. The first bishopric in West Gothland was
filled by an Englishman named Thurget.
With the early story of the Norwegian Church the
English missionary is similarly connected. The first man
who attempted with any success to plant the Christian
standard in Norway was the Danish Prince Hacon, before
the middle of the tenth century. He had received his edu
cation at the court of our King Athelstan ; and, full of
zeal, he returned as a young man, to bring to his native
land the message of salvation. But the effort was premature.
Hacon was compelled to desist ; and it was reserved for
two of his successors, Olaf I. and H., not without the use of
force, to firmly plant the Standard of the Cross in Norway.
The waters of life had risen slowly, for now we have
reached the close of a thousand years after the coming of
Christ ; but the rising waters have nearly reached the brim,
and all the continent of Europe may be said to have at least
had the witness borne to its ears that a Saviour reigned
and offered eternal life to the penitent and the believer.
Ere the eleventh century closes, and with it the record
of the earlier vigour of evangelisation, we have to note one
more step taken, as so many before, by missionaries of
these islands, to complete the christianising of the lands
known to Britain. There is an obscure record of one, Ion,
or John, a Saxon or Celtic teacher, who penetrated to the
coast of Greenland, probably from Iceland, whither, as we
learn from various sources, the Celtic Church of Iona, ever
faithful to her trust, had sent missionaries,1 the traces
of whose labours remained when, at a later period, the
Norwegian Church resumed the work of evangelisation.
In the year 1059, according to records quoted by Nean
der, this good man, whose story is known but in faint out-
1 See Note X,

16 THE CHURCH IN GREATER BRITAIN
line, laid down his life as a martyr on the shores where, seven
hundred years later, the Moravians from Herrnhut endured
some of the sharpest trials which have in modern times fallen
to the lot of missionaries to endure for their Master's sake.
I have been able to tell of the continuance, down to
that late epoch, of a spirit of evangelistic zeal in the hearts
of English and Irish Churchmen — it would be too much to
speak of it as the spirit of the Churches as a whole. There
never was a time when Christian missions awakened the
enthusiasm of the majority. It has never been given, save
to "the minority, to endure hardness for Christ.
But now the dark ages had come, and for five hundred
years, with one bright exception, there is a silence of Euro
pean history as to missionary enterprise. Monasticism,
which at an earlier period had done such splendid service
in the preservation of the Scriptures, the promoting of
learning, the cultivation of the soil, the advancement of
science, the preaching of the cross, had to a great extent
ceased to be an instrument of good. The Crusades, too,
promoted originally in a spirit not wholly unlike that which
stimulates the missionary, had ceased to be identified with
their earlier and nobler motives, and had indeed, to use
the words of Hallam, been 'on the whole pernicious to
religion and morality.' The weapons of the Crusader were,
like those of the Mohammedan, carnal, not spiritual; and
the purpose of the Crusader was the expulsion of the Mos
lem from the Holy Land, not his conversion. The Crusades
had done service, doubtless, in enlarging the intellectual
horizon ; but the new lands which they brought into view
were already occupied, either by Mohammedanism, or by a
torpid Christianity which they made no effort to quicken
into life.
It was to the conversion of Mohammedans that the one
effort was addressed to which I have just referred as an

EARLY MISSIONS FROM THE BRITISH ISLES 17
exception to the generalisation that the Middle Ages furnish
no more examples of European effort of a missionary kind.
In 1236 was born, in the island of Majorca, of noble blood,
a man who was to proolaim and exhibit a truer method than
the Crusaders knew, to overthrow the blighting power
of Islam. Eaymund Lull, after an early life, like that of
St. Augustine, given up to sensuality, was converted to
Christ's service at the age of thirty. Impressed with a pro
found conviction that he was called to win back the Holy
Land to Christianity, he vainly sought, by means of argu
mentative and hortatory writings, to awaken the sympathy
of the Church for his holy enterprise. Europe admired
the scholar, but scorned his appeal. He was a man quite
out of harmony with his environment : he had come too
early or too late. Eebuffs, however, affected him not. If
none would go with him he would go alone. He learned
Arabic. He went and preached to the Saracens. He
laboured, he suffered scourgings, imprisonments, poverty,
and desertion. Till he was eighty years of age he pursued
his holy purpose. For forty years, he says, he tried in vain
to awaken the Church to take up the work. In extreme
old age he once more crossed the Mediterranean to visit a
flock of converts, and to utter in the ears of the Moors one
more call to repentance. He was seized, dragged out of
the town, and stoned to death. The motto of his most
notable work in literature was the motto or inspiration of
his life : ' He who loves not, lives not ; he who lives by the
Life cannot die.' 1
As I draw this introductory Lecture to a close, I must
recall to your mind and impress a fact, already referred
1 It is to be remembered that St. Francis of Assisi also made a
half-successful effort at Damietta, in 1219, to preach to the Moham
medans. See Life of Raymond Lull, First Missionary to the Mos
lems, by S. M. Zwemer. c

18 THE CHURCH IN GREATER BRITAIN
to, in order to meet the charge, lightly made against the
Mediaeval Church, that it cared nought for the sacred
cause of missions. Weak as we believe the religious life
of the monasteries to have become, corrupt as were the
morals of the clergy, it is not chiefly to this cause that we
are to attribute the long interruption of missionary labour
which now ensued. Even in the darkest days the monas
teries had sent forth some who were true children of light.
The darkness and light had ever existed side by side
alike in the British, the Celtic, the Frankish, and the
Anglo-Saxon Churches. It is easy to say that from a
Church sunk in superstition, and too truly accused of
immoralities even among its abbots and its secular clergy,
no missionary work could proceed.1 Facts refute this
inference. The truth is that the Church held her hand
because there were no other accessible lands to win. Had
the twelfth or fourteenth century possessed the oppor
tunities granted to those which followed them, there might
have been a better record of the Church's inner life, as well
as of her external activities. Luxury and the amassing of
wealth in monasteries, and bitter controversy, and the
moral mischiefs which follow idleness and fulness of bread,
might often have given place to noble rivalries between
different religious houses or different dioceses, in sending
teachers for newly discovered heathen beyond the seas.
But the Church unconsciously waited for Cabot and
Columbus to give a new world to the old ; and for Drake,
Frobisher, and Gilbert to lead Englishmen triumphantly
across a conquered ocean. Various causes were at work to
lead to the new awakening of the missionary temper ; but
the chief of all was, doubtless, the opening up of the
colonial empire of England. To that attractive subject I
hope to devote the next Lecture of this course.
1 See Note XI.

THE CHURCH IN THE AMERICAN COLONIES 19

LECTUEE II
THE CHURCH IN THE AMERICAN COLONIES
• Let the children first be filled.'— Si. Mark vii. 27
When from our island home we look abroad on the many
lands in which, by English and Irish hands, the Church
has been planted ; when we count up the 210 dioceses of
the Anglican Communion1 which lie outside the borders
of Great Britain and Ireland, we cannot but be struck
by the fact that not one of the American, Colonial, and
missionary dioceses of the Church was in existence one
hundred and twenty-five years ago.
At the beginning of the nineteenth century there were,
including the Church in the United States, only nine, and
at the accession of Queen Victoria only twenty-nine, Angli
can Bishops outside these islands. The fact points to a
remarkable extension of the missionary activities of our
Church during the last hundred and twenty years. I am
to-day to trace for you some of the earlier movements
which have led, at this late date in the history of the
Church, to so great a development.
We saw at the close of the previous Lecture the Church
of England gradually relinquishing its missionary activity
about the eleventh century ; and I asked you to note that
it is not correct to attribute this to spiritual causes alone.
1 See Note I. 02

20 THE CHURCH IN GREATER BRITAIN
The waters of Life, not always indeed as pure as abundant,
had filled the reservoirs. They could flow no further until
new channels were opened, new reservoirs provided to
receive their streams. Meanwhile, as the Church uncon
sciously waited, great things happened. The revival of
Greek learning, the invention of printing, the Protestant
Eeformation, take the lead among these great things.
These combined to give England, among other blessings, a
Bible and Prayer-book in her own tongue ; and these gifts
soon resulted in an awakening of a spirit of liberty and of
love of truth. A joyous energy was developed, as mental
and spiritual freedom was born in England. The English
character became more independent, adventurous, practi
cal, religious. The slumber of the Middle Ages was being
shaken off — England was ready for some great step for
ward, and was prepared for new enthusiasms. Meanwhile
came the opportunity. The New World beyond the ocean
was discovered. The last decade of the fifteenth century
witnessed the landing of Columbus on his Isla Santa, as he
at first named the American mainland, not knowing that he
trod a great continent. The same decade saw Colet, the
English apostle of the New Learning, teaching in Oxford,
'like one inspired,' the vital truths of Christianity which
he was one of the first of Englishmen to rescue from the
meshes of scholasticism. It witnessed the young Luther
leaving his school beside his father's smelting furnaces at
Mansfeldt, and taking his first journey to the Franciscan
Seminary at Magdeburg. It was then that Caxton was
printing his earliest editions of the classics in London, and
the Aldine press was set up in Venice. Loyola, founder of
the Jesuit Order, was born then, in 1491, a birth to be
followed ten years later by that of the world's greatest
missionary, Xavier. It was in the same decade, the last
of the fifteenth century, that Vasco da Gama sailed by the

THE CHURCH LN THE AMERICAN COLONIES 21
Cape to India, and founded the first European settlement
in the East. Labrador was at the same time discovered
by John Cabot and his sons, who, on St. John's Day, in
the summer of 1497, gave the name of the saint to the
future capital of Newfoundland.
A time of great movements had come, of great be
ginnings — perhaps the most prolific of results of any since
the birth of Christ. It was the epoch when More's imagina
tion pictured the Utopia, and when the enthusiasm of his
fellow-countrymen responded with a will. It is to this
epoch, and to the years which immediately followed — the
earlier part of the sixteenth century — that we must refer
the first movement of the modern missionary spirit. But
do not let us boast as if either we of the English people or
of the Esformei Church first felt the power of the new
spirit. In point of fact, Spain and Portugal, which were
then the greatest nations, and which were, of all people,
most devoted to the Papacy, and most daring on the sea,
led the new movement for Church extension.
Tradition ascribes to Marco Polo a yet earlier mission
to China, so far back as a.d. 1275 ; and Portuguese
Franciscans had certainly been making converts in the
Canaries in 1476. 1 Although new awakenings of the
Church took place nearly simultaneously in the Latin and
the English branches, the former, as represented by the
Churches of the Peninsula, undoubtedly showed the earliest
expansive zeal. Xavier was baptizing in Japan in the very
year in which the printing-press, at the sign of the ' Sun '
in Fleet Street, was giving the first reformed Prayer-book
1 Abel Remusat (quoted by Guizot, Hist, of Civilisation) describes
the relations established by the Crusades between the Mongolians
and western nations, and mentions that ' a Franciscan of Naples
was Archbishop of Pekin ' long before the time of Xavier's Mission.
(See Gibbings' Memoirs of the Church in China, Dublin, 1862.)

22 THE CHURCH IN GREATER BRITAIN
to the English Church. It was still some thirty years be
fore the arrival of Frobisher and of Gilbert, with English
missionaries on board their ships, on the American coasts.
The intimate relations, yet to be widely illustrated, between
colonisation and Church extension, now appeared for the
first time. The sixteenth century witnessed the planting,
not without great bloodshed, of the colonies of Spain and
Portugal in the West Indies and in South and Central
America. And with the expansion of the State went that
of the Church ; and the cities of those regions still preserve
— as their undulating plains preserve the remains of pre
historic towns — examples of the magnificent buildings
erected by the Dominicans in the days of their supre
macy.1 Justice compels a word here to vindicate the
Spanish Church. It is popularly thought that the san
guinary acts of the Spaniards in the West Indies are to be
laid to the charge of religion and of the Church. This is a
mistaken impression. True, Cortez, when in Mexico, made
efforts, as at Cozumel and Cempoella, to overthrow the
idols, being enraged at the cruelties of idolatry. He turned
some of the heathen temples into churches in Mexico. But
Cortez was restrained from the use of personal violence
by his clergy, especially by Father Olmedo. ' This man,'
writes Prescott, ' was a true disciple of the school of Las
Casas. . . . His heart was unscathed with the fiery fanati
cism which sears and hardens whatever it touches. He had
come out to the New World as a missionary amongst the
heathen, and had shrunk from no sacrifice to promote the
welfare of the poor benighted flock to whom he had conse
crated his days. If he followed the banner of the warrior
it was to mitigate the ferocity of war, and to turn the
triumphs of the Cross to good account for the natives them
selves by the spiritual labour of conversion.' 'He affords
1 See Note II,

THE CHURCH IN THE AMERICAN COLONIES 28
the uncommon example of enthusiasm controlled by reason,
a quickened zeal tempered by the mild spirit of tolera
tion.' 1
The name of Las Casas stands forth in bright colours
as the true friend of the unfortunate natives of the West
Indies and of Central and South America. Las Casas
had been an eye-witness of the revolting cruelties and of
the sanguinary massacres inflicted by the settlers on the
natives in their pursuit of wealth. He describes the trans
portation of hundreds of thousands of men from the main
land to Hispaniola and St. John's, to work in the mines,
and tells how a sea captain traced his way from island to
port by the floating bodies of the dead who had been thrown
overboard from previous ships. In a review of the conduct
of the conquerors, written at a later date, Las Casas refers
the ill-success of the missionaries to the cruelty of the
adventurers. ' My earnest desire is that the Indians may
know the Creator, and embrace His word, that they may be
saved. And I cannot but pity Spain, my native country,
because I am greatly afraid God will utterly destroy it for
the enormous crimes committed by the Spaniards on the
Indians, and against God, the King, and their neighbour.' 2
Who were the moving spirits in the early missions of
Eome? The Eoman Congregatio de Propaganda Fide,
practically a Committee of Cardinals, was not founded till
the Popedom of Gregory XVI in 1622, and it was reserved
for a much later date to form the first popular missionary
society in the Church of Eome. It was to the kings of
Portugal and of Spain, and to the monastic missionaries who
went at their bidding, that the christianising of those trans
atlantic regions, rendered almost impossible by the severi
ties I have described, was due. The awful cruelties of the
1 Prescott, Conquest of Mexico, i. p. 407.
2 Written at Valentia, 1542.

24 THE CHURCH IN GREATER BRITAIN
earlier conquerors, the massacres, the burnings, the tortures
inflicted in the quest for gold, have been fully described for
us by Las Casas, who was a witness of the shocking wrongs
perpetrated by his countrymen ; and whose testimony may
be relied on, as exculpating both the kings and the author
ities of the Church from the guilt of these barbarities.1
The first attempts, then, at planting Christianity in
the New World were not those made by Englishmen ; but
we can point to the presence, in the breasts of our first
' planters,' of some real conviction — which seems also to
have affected the authorities of the State — that we owe a
duty to the souls not only of our colonists, but of the natives
of the countries which we occupy as we spread our borders
afar.2 At the close of Elizabeth's reign England had no pos
sessions outside Europe. Schemes of settlement in Virginia
there had been, but they had failed.
Baleigh, Grenville, White, made unsuccessful efforts to
plant a stable colony on those shores, so full of mysterious
attraction, so full of danger from famine and Indian foe.
In 1585, and in 1587, Ealeigh's ill-fated expeditions were
sent forth. Starvation decimated the adventurers' little
companies, and Ealeigh abandoned in disgust his apparently
fruitless ideal ; but ere he severed his connection with
Virginia, he gave 100Z. for the propagation of the Christian
religion there, 'the first offering avowedly made by any
Englishman,' writes Mr. Anderson in his 'History of the
Colonial Church,' 'for such a purpose, and a token of
Ealeigh's reverence for that truth which shall survive all the
changing scenes of life, and of the desire which he felt to
advance its power, amidst the excitements and reverses of
his own perilous career.'
The faith of these early adventurers is suggested in an
1 See Note III. 2 gee Note Tv.

THE CHURCH IN THE AMERICAN COLONIES 25
old woodcut of Ealeigh's vessel at anchor, with the cross at
the mast-head, and a clergyman standing at the prow with
an open Bible, a design which, combined with that of the
seal of Massachusetts, was afterwards adopted as the well-
known seal of the Society for the Propagation of the Gospel.
North Carolina, then called Virginia, was explored by
Ealeigh, and the first band of colonists inoluded the dis
tinguished scientist and Christian, Thomas Heriot, who, to
quote an original letter, ' many times and in every towne
. . . made proclamation of the contents of the Bible and of
the chiefe parts of religion to the Indians as he was able.'
On August 13, 1587, the first baptism of a native of Vir
ginia, an Indian chief, took place on the island of Eoanoak.
On the accession of James I. the enthusiastic spirit of
Hakluyt, then Prebendary of Bristol, and the learned
chronicler of England's maritime adventures, led to the
equipping of yet another expedition from Bristol, once
more with the twofold purpose of colonisation and advanc
ing the Christian faith. The reports sent home led James
to issue a new charter for the planting of Virginia (1606).
The territory, divided between companies from London
and Bristol, extended as far north as the 45th parallel of
latitude. The charter sets forth emphatically that one
object of the colonisation was to promote the worship and
the glory of God. Provision was carefully made for Church
services for the settlers, and for evangelistic efforts for the
natives. Eev. Eobert Hunt, an excellent clergyman, ac
companied the party. This company arrived at and settled
the site of Jamestown, at the mouth of the James Eiver.
Discords, sickness, want of food, weakened the colony,
which only slowly struggled into security. Smith, the
historian of the party, a brave man, was regarded by his
fellows with jealousy. His life was saved in a romantic
way, when he was carried away by Indians, by the tearful

26 THE CHURCH IN GREATER BRITAIN
intervention of the chief's young daughter, Pocahontas,
who afterwards became a Christian, married an excellent
Englishman, and died in England, after leading a life of a
strikingly romantic kind. Hunt built a church in James
town, where daily prayer was said for years.
Such tentative and uncertain beginnings of our Church
expansion are quite analogous to the almost accidental way
in which we began to colonise :' In a fit of absence of mind,'
as some one has said. Let us glance at some of these
origins of now flourishing churches in that new world which
is now the United States of America.
The English colonies were then confined to the Atlantic
coast. They extended only a very little way inland. For
over a century the Mississippi was never reached. The
French explorer, La Salle, had penetrated, on behalf of
France, from the Great Lakes to the sources of the
Mississippi, and thence to the Gulf of Mexico. These
French colonies barred our way westward. France had
the command of the two great rivers of the continent, the
St. Lawrence and the Mississippi. We colonised only on
the seaboard as yet, and it appeared for a time that the
predominant power in North America was destined to be
French, and the predominant religion Eoman Catholic.
But such was not to be the destiny of the western
world. In reverent acknowledgment of the great honour
done to England and to the churches of the Eeformation,
we trace on the page of history the successive steps which
gave us not only the ocean fringe, but the western prairie
and the northern forest. England's struggle with France
was a long one. Its political issues were scarcely greater
than its religious.
During the progress of the seventeenth century we were
hemmed in between the Mississippi and the ocean; but
here we colonised and here we planted the standard of the

THE CHURCH IN THE AMERICAN COLONIES 27
Cross with varying zeal ; and before the close of the century
there were forty thousand professing members of the Church
of England in Virginia and Maryland. It is impossible to
look back on the faithful records handed down to us by
Churchmen of the seventeenth century, without a feeling
of pain when we read, too clearly, that Church extension
did not always mean the increase of religious life. The
spiritual ardour of the first adventurers did not long survive
the success of the plantations, and during the course of the
century the relations between clergy and settlers tended to
become strained, while many an unworthy minister found
his way into the ranks of the clergy, still more alienating
the confidence of the lay people. There were, however,
at the same time, some thoroughly earnest men who made
their mark on the Church. The name of Eev. Eobert
Hunt, who accompanied the expedition of 1606, is asso
ciated with the earliest Church, and the earliest celebration
of Holy Communion, in the United States of America.
Several excellent pastors soon followed, of whom the names
are preserved of some whose record is on high, and of men
who were veritably martyrs to the cause of Christ. There
were laymen, too, with hearts kindled by Divine love,
whose zeal cannot be forgotten. Lord De la Warr, one of
the first Governors of King James's Colony, entered on his
office, in 1610, by kneeling in silent prayer upon the strand
and then passing to the newly built church of Jamestown
publicly to honour God, and commit his enterprise to
His care. De la Warr had been chosen for conspicuous
ability. His personal piety taught him that all our doings
without God are vain. His earliest act was to make due
provision for public worship and for the preaching of the
Gospel; and we have a minute description, given by Strachey,
the author of an important narrative of these early days,
of his ordering of the church at Jamestown, which had

28 THE CHURCH IN GREATER BRITAIN
' pewes of cedar, and faire broade windowes of the same, a
font hewen hollow like a canoe, and two bells at the west
end. The church is very light within, and the Lord Gover
nor doth cause it to be kept passing sweete and trimmed
up with divers flowers, and in it every Sundaie wee have
sermons twice a day, and every Thursdaie a sermon, and
every morning at the ringing of the bell at ten o'clocke,
each man addresseth himselfe to praiers, and so at four of
the clocke before supper.'1
Sir Thomas Day, successor to De la Warr, 'regarded
the discharge of the Governor's office as part of the fulfil
ment of his baptismal vow ; ' and his rule was guided by a
constant sense of responsibility to God.
The name of Nicholas Ferrar, one of the most devoted
of the English clergy in the reign of Charles I., is closely
associated with the spiritual interests of the Colony, though
his work in its behalf was done at home. As a layman he
had been Deputy-Governor of Virginia, and he served the
Colony on entering Parliament as a member of the Council
for Virginia, while his lofty tone and piety animated many
of her laity and clergy even before he himself received
sacred orders in the Church.
The clergy of Virginia, during the seventeenth century,
numbered among their ranks several men of high devotion ;
but it is too certain that many hirelings, who were no true
shepherds, occupied the parishes which had not become
derelict.2 At the close of the century, though there were
over 40,000 churchpeople in the two principal colonies, the
tone of religion was deeply to be deplored. Of the more
northerly colonies, Delaware, New Jersey, Pennsylvania,8
still less can be said that is favourable. New York,4
originally Dutch, became ours at the close of the war with
1 Quoted by Anderson, History of the Colonial Church, i. 216, 217.
2 See Note V. 3 See Note VI, < See Note VII.

THE CHURCH IN THE AMERICAN COLONIES 29
Holland in 1664, but the Church made scarcely any pro
gress there before 1700.
The New England colonies 1 had been settled and were
almost wholly ministered to by Nonconformists, the Pilgrim
Fathers, who had sought there that 'freedom to worship
God ' which they afterwards practically denied to all who
would not worship in their own way. Eeligious liberty
in New England was a plant of slow growth ; but it was
unconsciously watered at an early date by a spontaneous
act of the settlers, which redounds to their eternal honour.
While the colony of Massachusetts consisted still of only a
few huts on the shore at Salem, held by a precarious tenure ;
while food and shelter could only be secured by arduous
toil ; while the Indian foe was for ever watching his oppor
tunity to descend to attack : at this very time, which would
seem of all most unlikely to be fruitful in such projects, the
General Council of the infant Colony appropriated 400Z. — a
very considerable sum in those days — to establish a College
in the village of Newtown, near Boston, which they renamed
Cambridge in memory of the English University. A Non
conformist minister, John Harvard, left by his will, very
shortly afterwards, all his property to the College ; and so
was founded, and called by Harvard's name, that great
institution in New England which, beyond all other
agencies, has fostered the growth of a spirit of religious
liberty little akin to the temper of the early colonists.
The Massachusetts colonists demand our respect for
yet another early act which must be set down to their
credit. The Charter of the emigrants had declared that
the principal end of their plantation was the winning of the
native Indians to the Christian faith. They had not landed
many hours before, drawing up a covenant, they inserted in
it words binding them to seek to promote the good of the
1 See Note VIII.

30 THE CHURCH IN GREATER BRITAIN
Indian population. Moreover, the design of the seal of
the Colony was an Indian with a label proceeding from his
mouth bearing the words, 'Come over and help us.' But
the Indians proved hostile, and resented rudely the white
man's enoroachment on their primeval hunting ground and
forest ; and it was reserved to the spirit of John Eliot to
make the first actual attempt to win the tribes to Chris
tianity. It ought to be recorded that this aim of the first
colonists, and this practical enterprise of the Apostle of the
Indians, received no small stimulus from a Bishop of our
own Church, whose friendship with the remarkable Hugh
Peters, one of the Puritan divines at the time of the first
settlement, proves that the bitterness attributed to the two
religious parties of that time of trouble was not always so
stern as is thought.
Bishop Lake, of Bath and Wells, is said by Peters (in
a letter to his daughter) to have been one of those who
stirred up the Massachusetts colonists to make the evangel
isation of the heathen a leading aim of their plantation.1
The labours of Eliot may have been, more than we know,
stimulated by the counsels of the good English Bishop.
His spirit and his words (quoted in Note) are worthy of
record, as anticipating, by many years, the zeal of the
founders of the great Missionary Societies, and furnishing,
from the early part of the seventeenth century, a forecast
of the conviction which is being pressed on the Church's
conscience at the opening of the twentieth, that the work of
missions and the evangelisation of the heathen are the chief
duty of the Churoh of Christ.
I have thought it fitting to place on record these pleasing
facts concerning the New England Colony and the Non
conformist settlements, for attention is commonly directed
exclusively to the intolerance which undoubtedly prevailed.
1 See Note IX.

THE CHURCH IN THE AMERICAN COLONIES 31
Our purpose is, however, to trace the fortunes of our own
communion in the seaboard colonies.
The seventeenth century, as it regards the progress of the
Church, was one, as we have seen, of but feeble beginnings.
The day had not yet even begun to dawn when, from north
to south, a new and vigorous life was to be breathed into
the Church of the American colonies by the early labours
of the great Missionary Society, to which the American
Church is not slow to attribute the foundation of all that is
best in her spiritual life.
The spiritual condition of these colonies at the epoch of
the founding of the Society for the Propagation of the
Gospel has been preserved for us in an original memorial
still in the archives of the Society. In brief, it appears from
this report from the Colonial Governors, that in some settle
ments, the churchpeople were without clergy, in others the
clergy were inefficient, while in Virginia half the churches
were without ministers, and in all — from Carolina to Mass
achusetts — a very small proportion of the people attended
a place of worship. As, for instance, in New York, there
were 450 communicants out of 30,000 souls ; in Pennsyl
vania, 700 went to church out of 20,000 ; in Ehode Island,
90,000 settlers furnished but 270 churchgoers.
It was in this crisis that the birth took place of the
Society whose two hundredth year of labour has recently
been celebrated, and to which I must devote the remaining
portion of this Lecture. No sooner had it begun to send
out its earliest and deeply earnest missionaries — Eev.
George Keith, first of all, as evangelist for a vast field
800 miles in length — than a better day began to dawn ; and
from that time to this the history of the American Church,
though she was sadly hindered in her development by the
long delay in providing for her any episcopal supervision, is
one of continual progress, in spite of the terrible crisis —

32 THE CHURCH IN GREATER BRITAIN
felt by none more than the loyal Church clergy — of the war
of American Independence.
Eev. George Keith's name must ever be had in re
membrance in connection with the revival of religion in
America in the beginning of the eighteenth century.
Originally a Presbyterian, then a Quaker, he settled in
Pennsylvania, and, later, became through profound convic
tion an earnest Churchman. He was ordained in England
in 1700, and, in company with Eev. P. Gordon, was sent
out by the S.P.G. as the first missionary of the Society.
His object was generally to inquire into and report on the
state of religion in the colonies. He spent two years itine
rating, and everywhere stirred up a generous enthusiasm in
a district 800 miles in extent, from north to south. Keith
reported : ' There is a mighty cry and desire to have
ministers of the Church of England sent to them in these
northern parts of America. If they come not timely, the
whole country will be overrun with Presbyterians, Ana
baptists, and Quakers.' Keith's companion wrote : ' The
poor Church has no one on the spot to confirm or comfort
her children, nobody to ordain several that are willing
to serve. Therefore they fall back into the hands of dis
senters. . . .'
It is proper that we should remember from how small
and weak beginnings the now flourishing Protestant Epis
copal Church in the United States has sprung. The
turning-point in the history of that Church was un
doubtedly the year 1701, when the Society entered on that,
its first field. And for this reason I feel that I should
relate in brief, as of most material concern in the develop
ment of the Church in Greater Britain, something of the
story of the Society's origin. It was, in great measure, the
spiritual destitution of the American colonies which fur
nished the occasion and the impetus required.

THE CHURCH IN THE AMERICAN COLONIES 33
But, first, of one or two preliminary steps which had
been taken, and which deserve to be remembered.
The Apostle of the North-American Eed-men, Eev.
John Eliot, whom I have already named, one of the most
devoted of missionaries, laboured from 1646 till 1690
among the natives in the New England forests, and wrote
such earnest pleas home to England, telling of the spiritual
wants of the tribes, that the Long Parliament, in 1649,
established a corporation for advancing religion among
them. The name given to this corporation was The Society
for the Propagation of the Gospel in New England. A
general collection throughout England was ordered by
Cromwell, which produced 12,000^., and this money was
invested in lands which now bring in 3.500Z. a year. This
corporation, dissolved at the Eestoration, was revived under
a different name by Charles II., and is now known as ' The
New England Company.' A great Irishman, Hon. Eobert
Boyle, was the first Governor of the new Society. The
name of Boyle is associated with the first printing of the
Bible in Irish ; and a manuscript correspondence, between
him and some of the Irish prelates of the day, is to be seen
in St. Patrick's Library in Dublin, which bears witness to
the great difficulties accompanying the undertaking. But
a few years before, he had, as a Governor of the East
India Company, caused the Gospels in Malay to be printed
at his own cost. He aided Eliot in the printing of the
Scriptures for the New England tribes. His name is per
petuated in the title of the Boyle Lecture for the Defence
of the Faith, founded by him, and still doing good service
for Christian truth.
About that time, a number of infamous and atheistic
clubs or societies had sprung up in England. Their rise
marks the evil reaction from the fanatical Puritanism of
the Commonwealth. To counteract the eviLjoasfeflaiegesti

34 THE CHURCH IN GREATER BRITAIN
Churchmen set themselves to organise religious clubs, for
the better observance of the Lord's Day, the promotion of
weekly celebration of the Holy Communion, of preparatory
lectures for communicants, and the like spiritual purposes.
Such clubs soon numbered forty-two in London alone.
They were the first examples of the ' Eeligious Societies,'
to which nearly all the missionary and philanthropic work
of the Church and of Protestant Nonconformity is now
committed. These clubs soon began to exercise a most
salutary influence in the Church.1 In the year 1696,
Dr. Thomas Bray, rector of Sheldon, and a prominent
member of one of these new societies, was appointed by
the Bishop of London his Commissary for Maryland ; for,
in those days, nearly a century before the beginning of the
American episcopate, it was thus that some small degree
of episcopal supervision was exercised over our Church
colonists and their clergy. Dr. Bray took up his duties
with enthusiasm. At once he began to send out clergymen
to Maryland ; collected funds to supply them with libraries ;
applied, without success, for a Parliamentary grant for that
purpose ; and, failing, originated a society for the Church
of England which has proved one of her chief blessings,
and of which the sacred work increases in value and extent
year by year. Dr. Bray was, in fact, father of the Society
for Promoting Christian Knowledge, which received its
charter of incorporation in 1698, and which, little realising
its future wide sphere of operations, declared itself to be
formed for the '- Fixing of Parochial Libraries throughout
the Plantations.' Dr. Bray, having sold his effects to raise
the necessary funds for his enterprise, faced the manifold
dangers which then attended a long sea voyage, and left
for America in mid-winter, 1698.
All that he saw when there 2 of the poverty, the weak-
1 See Note X. a See Note XI.

THE CHURCH IN THE AMERICAN COLONIES 35
ness, the narrow limits, the spiritual deadness of the Church
in the American colonies, stirred the spirit of this good man ;
and it was mainly as a result of his vigorous urging that
Convocation, the Primate, and the S.P.C.K. formed a
Committee which, after certain preliminaries, obtained a
charter for the incorporation of a directly missionary society,
to send living agents, as the Christian Knowledge Society
sent its books, to promote the cause of the Gospel in the
plantations beyond the sea. The title of Cromwell's Society
was revived. The English name given was the ' Society for
the Propagation of the Gospel in Foreign Parts.' This
represented in an improved form the Latin title, ' Societas
de Promovendo Evangelio in Partibus Transmarinis.' It
was a step taken, in faith and love, at a period when our
colonial possessions were as yet very far from giving pro
mise of colonial empire. We possessed none but the sea
board fringe of colonies in America. Not an acre of land
was ours in Canada, if we except the recently acquired
territory of the Hudson's Bay Company ; and, so far as is
known, there was not settled in that great country one
member of the Church of England, except a few fur
hunters. The society thus formed aimed from the first to
be missionary to the heathen, as well as pastoral towards
the colonists; and Archbishop Seeker was able, in a
sermon preached in 1741, to say, ' In less than forty years
great multitudes of negroes and Indians have been brought
over to the Christian faith.' 1
The Propagation Society gave the first strong living
impulse to the American Church. Seventy years of devoted
labour built up, from the small beginning of 1701, a Church
which had been served by three hundred and thirty-seven
S.P.G. missionaries, and was still ministered to by eighty
clergy employed by that Society, besides many supported
' See Note XII.
d2

36 THE CHURCH IN GREATER BRITAIN
by their congregations, when the War of Independence
broke out.
Of the history of those seventy years it is impossible
here to speak. Within that period lies the interesting
episode of Bishop Berkeley's scheme — wrecked by the
political perfidy of a great minister of the Crown — for
raising up, in a college in Bermuda, a training-place for
ministers and missionaries for the varied people of the
American colonies.1 Seventy years passed by, and then
came the crisis. The War of Independence scourged the
Colonies. Many then suffered the loss of all things. There
was much bitterness on both sides — bitterness which, by
common consent, is not much spoken of now. Most of the
S.P.G. missionaries had to leave their parishes, and escape
to Canada. The Methodist preachers and ministers were
similarly tried. A few threw in their lot with the new
order. Peace was proclaimed in 1783, and almost imme
diately followed a step which had been urgently sought,
for much over a century, by earnest men in the Church
at home and abroad. Archbishop Laud had, 150 years
before, almost carried to completion a plan for providing a
Bishop for Virginia. Archbishop Tenison, in 1715, be
queathed to the S.P.G. 1,000J. towards the settlement of
two bishoprics, one for the continent, and one for the West
Indian Islands. But various troubles, political and sec
tarian, had neutralised the efforts of these and other good
men. 1 The story of Bishop Berkeley's devotion, and of his bitter ill-
treatment, has been told by Mr. Eraser in his Life and Works. The
salient facts have been brought out in an attractive manner by Rev.
Canon H. Vere White in his pamphlet Berkeley as a Missionary,
published in Dublin in 1899. I prefer giving merely this reference
to spoiling by condensation the truly striking story of self-sacrifice
and high purpose of that great Irish philosopher and earnest-souled
divine.

THE CHURCH IN THE AMERICAN COLONIES 37
The S.P.G. took up the matter warmly from the first,
but the political Dissenters succeeded in paralysing its
hands. Those who persuaded the authorities in Church
and State to refuse the urgent plea that an Episcopal
Church should have bishops, on the pretence that it would
thus be unduly strengthened, effected their purpose of
hindering the extension of the Church, which, had it been
provided with bishops fifty years sooner, would now cer
tainly hold the chief place as regards numbers and in
fluence among the religious organisations of the American
Union. As is well known, it was at last the friendly hands of
the Scottish Church which — in the person of Dr. Samuel
Seabury, consecrated November 14, 1784, in Aberdeen —
gave the episcopate to the Church in America. It was in
the year after the proclamation of peace, and the close of
the American War of Independence. The Church, sadly
weakened by the exodus of many of the best of her clergy
to the provinces of Nova Scotia and Quebec, made a quick
rally under the new system, and daily grew in strength.
In 1787, Drs. White and Provoost were consecrated, at
Lambeth, as bishops for Pennsylvania and New York, and,
three years later, Dr. Madison was consecrated at the same
place for Virginia. The episcopate is now represented by
over eighty-five bishops, with either settled or mission
ary jurisdiction. Its Church contributions amount to
$13,500,000 a year. Its missions, some of them led by
bishops, have been sent to Japan, Africa, China, the
Sandwich Islands, the West Indies, the Philippines, and
Brazil.1 Before the Society for the Propagation of the Gospel
retired from its first field of operations, and handed over
the support of clergy and missionaries to the Church in the
» See Note XIII.

38 THE CHURCH IN GREATER BRITAIN
United States, it had spent a quarter of a million of money
on building up that Church. The service so rendered
has been always heartily acknowledged by the American
Church. Its Prayer-book owns in the preface the sacred
obligation. And at the centenary of the episcopate, in
1884, a message was sent to the President of the S.P.G.
which contained the words :
' At the close of the first century of our existence as a
national Church, we acknowledge with deep and unfeigned
gratitude that whatever this Church has been in the past,
is now, or will be in the future, is largely due, under God,
to the long-continued nursing care and protection of the
Venerable Society. We cannot forget that if the Church
of England has become the mother of Churches, the
generous and unwearied efforts [of the Society] have
been chiefly instrumental in producing these wonderful
results.' It is surely not unfitting that, in connection with the
fourth jubilee of the Society, attention should be called
prominently to the fact that, for almost a hundred years ere
the declaration of national independence, the spiritual life
of the emigrants from our shores — in the cities, on the
plains, among the forests of the west — was being nurtured
by the devoted agents of the Society, and an organised
Church was being built up. Moreover, the Indian was
being led to know a Saviour by the S.P.G. missionaries,
and many hundreds had been baptized, before the days of
the second great birthof missionary societies, which devote
themselves more particularly to the conversion of the
heathen. The Missionary Eoll of the S.P.G., 1701-1900,
occupies in all 114 closely printed pages of the Society's
'Two Hundred Years of the S.P.G., 1701-1900,' and
numbers more than 4,267 names.1
1 See Note XIV.

THE CHURCH IN THE AMERICAN COLONIES 39
As we pass from the study of the planting and growth
of the Church in a country which, if no longer part of our
colonial empire, must surely hold a high place in the sym
pathies of Englishmen and English Churchmen, we may
remember with thankfulness that one of the most binding
and lasting ties between the branches of the great Anglo-
Saxon race in the United States and the mother country is
the tie of a common faith ; and that among all the agencies
which have bound us by that tie, none takes a higher
position than that missionary organisation which I have
brought before you to-day. Its labours will meet us again
and again as we trace, in other Lectures of this course, the
expansion of the Church in different parts of our world-wide
colonial empire.

40 THE CHURCH IN GREATER BRITAIN

LECTUEE III
THE CHURCH IN CANADA
' Thou shalt spread forth on the right hand and on the left ; and
thy seed shall possess the nations.' — Isaiah liv. 3.
It is of the planting and the growth of the Canadian Church
that I am to speak to you to-day, in the course of Lectures
on ' The Church in Greater Britain. '
The history of Canada is very modern. The settlements
of England on the seaboard of the United States had some
of them an age of a hundred or a hundred and fifty years
ere the territories of Canada came into our possession.
While England was colonising the Atlantic coast, from
South Carolina to Maine, France held undisputed sway in
Canada.1 Old Canada was taken possession of by France in 1535.
It had been discovered by John Cabot in 1497. Jacques
Cartier, a native of St. Malo, sailing through the Strait of
Belle Isle and past Newfoundland, on July 1, 1535, entered
a large bay, which, on account of the extreme heat of the
day, he named Baie de Chaleurs. Landing at the rocky
headland of Gaspe, Cartier erected a wooden cross inscribed
with the lily of France, and formally took possession of
the new land in the name of his master, Francis I. The
1 For a full and careful sketch of French colonisation in North
America see Cambridge Modern History, vol. vii. ch. iii, 'The
French in America.'

THE CHURCH IN CANADA 41
following year he returned to Canada with three vessels
equipped by the King, and navigated the mighty St. Law
rence until he reached the river now known as the St.
Charles, and under the rocky promontory which was later
to be crowned by the city of Quebec, found the Indian
village of Stadacona. He was met in a friendly manner
by the Algonquin chiefs. Cartier pushed on rapidly to the
foot of the tremendous rapids of Lachine, where, nestling
below the height, to which he gave the name of Mont
Eoyal, was discovered the Indian settlement of Hoohelaga.
Here, later on, was to rise the city of Montreal. The
winter caused the party great sufferings. The remnant
returned to France in the spring, after performing a forcible
baptism of ten of the chiefs, who were conveyed against
their will to France. Another voyage of Cartier, in connec
tion with Eoberval, for the purpose of colonisation, proved
unsuccessful, and fifty years later several other attempts
all ended in disaster.1
But France made good her hold on Canada; and a
French population still occupies the wide lower province
of Quebec, where the traveller to-day reads the advertise
ments on the walls and hoardings in both French and
English, and French is the language of the courts of justice.
The villages might be villages in the old France, where the
peaceful cure in his soutane and broad-brimmed hat is seen
sauntering, breviary in hand, among his bee-haunted sun
flowers, and letting the distant world go its own way, as
no concern of his.
Nova Scotia, our earliest possession in Canada, came
into our hands by the Treaty of Utrecht ; the rest of the
great Dominion (exclusive of the Hudson's Bay Company's
distant hunting-grounds) after the taking of Quebec and
the Peace of Paris, exactly fifty years after.
1 See Note I.

42 THE CHURCH IN GREATER BRITAIN
There, at our disposal, lay the mysterious wilderness,
untamed by man, and covered with forest. There stretched
to unknown distances the pathless wilds, where the hem
lock and the spruce lived out their days in sunshine and
in snow, the lichen-draped fathers of the forest sheltering
two or three younger generations ere they fell and crumbled
to dust ; and by the rivers the maples burned themselves
away in orange and crimson. There arose the eternal roar
of the great Falls, which, for countless ages, had hurled
over their hollowed limestone cliffs the waters of inland
seas on which no white sail moved, seas flashing in sum
mer sunshine, or, in winter, now reflecting the many-hued
auroras, now lashed into fury by the tempests of the north.
The tortuous courses of rocky rivers cut through the forest,
with their dangerous portages, up which none but the hardy
Eed-man bore his bark canoe, save when the equally resol
ute Jesuit missionary followed him westward to speak of
God to his soul.
' It is impossible to deny to the French Jesuit mission
aries in Canada, throughout the whole of the seventeenth
century, the exercise of an ardent self-sacrificing faith in
laying the first foundations of Christian religion. They
were introduced to that country under the French Gover
nor, Champlain, and the briefest glance at their proceedings
fills the mind with awe and wonder. Theirs were the
churches, hospitals, and colleges of Quebec ; theirs the glory
of penetrating the pathless forests, of traversing lake and
river, of enduring hunger, and cold, and nakedness, of brav
ing death itself in its most frightful form, if only they might
bring the children of the howling wilderness to the know
ledge and service of Jesus Christ. Sometimes lost amid
the trackless snow or forest, at other times hurried in his
light canoe down some fearful rapid, the Jesuit missioner
perished, and was heard of no more. Of some the tidings

THE CHURCH IN CANADA 43
came home that they had met with a death more terrible
even than this, having been tortured with every art of sav
age cruelty: burnt, scalped, or mutilated in every limb
with axes and tomahawks. Yet none quailed or faltered.
New men instantly pressed on with bold and cheerful heart
to fill the places of the fallen ; and again the intrepid sol
diers of the Cross went forward. As we read the pages
which record these labours and sufferings, and mark the
steadfastness of the faith which animated the hearts of
Goupil and Jaques and Lallemand and Brebeuf in their
martyrdom, or the strength of that heroic perseverance
which sustained Allouez and Dablon and Marquette in their
perilous wanderings, we feel that we should violate the
truth, and stifle those purest emotions of the heart in which
truth rejoices, did we either altogether withhold, or only
with reluctant spirit acknowledge, the praise which is their
due.12 To the early settlers and pioneer missionaries all Canada
was forest land ; the secrets of the splendid western prairie
had not been revealed. The fur-trader had, indeed, since
the charter of Charles II., reached the North- West by
the Hudson's Bay during the short season when it was
unfrozen, and he followed the chase, and defended his life
in his stockaded fort, but he never turned the sod or settled
on the land. Between east and west there was no channel
of communication.
How has the country come now to have a population of
eight millions, and to be open by rail from ocean to ocean,
the great Canadian Pacific road with its 16,000 miles
of steel, all within British territory ? The colonisation of
Canada is due to both repulsions and attractions. In its
earliest stage there appears something providential indeed.
1 Anderson, Hist. Col. Ch. iii. p. 290.
aSeeNoteII.

44 THE CHURCH IN GREATER BRITAIN
How came it, save by the beneficent purpose of God, that
at the same time — at the close of the American war — the
loyalists of the revolted colonies had the safe refuge of a
fruitful, sparsely occupied land close by, ready to welcome
them; and the new possession of England was provided
with a population, loyal, civilised, hardy,- skilled with axe
and plough, and competent to bring the forest lands into
cultivation ? Great numbers of loyalists were driven within
a few years, by losses and trials which we are now glad to
forget, to cross the border from New England, and settle
in Nova Scotia and Quebec. By 1806 Canada and Nova
Scotia had received not less than 80,000 of such immigrants.
Those who had abandoned their homes, from loyalty to
Great Britain during the course of the war, were allotted
special grants of land, and were distinguished by the letters
U.E. (' United Empire ' loyalists), a badge of honour then,
and afterwards, highly prized by its recipients.1 The early
colonisation was also largely aided by the disbanding of
several colonial regiments, which supplied the province of
Upper Canada with its first settlers. They were, however,
only in small proportion members of the Church of England.
In 1792, the Hon. E. Cartwright said that ' in all Upper
Canada there are not a hundred families who have been
educated in the Church of England.' Many of the settlers
who came in the first decades of the century were absorbed
by Methodism, which preceded and which still outnumbers
the Church.
If in this first period of colonisation the repellent force
which sent men northward was the expulsion of loyalists
from the newly constituted United States, another began to
develop within a few years in the old country. The agri
cultural distress which followed the close of the Napoleonic
wars led in England to general misery, and to a great wave
1 See Woodward, Expansion of the British Empire, p. 252.

THE CHURCH IN CANADA 45
of emigration to Canada. The famine in Ireland, in 1847,
was but the culmination of a number of troubles arising
from over-population, lowered wages, and other causes,
which were generally felt throughout the three kingdoms.
A steady flow of population towards Canada went on for
many years,1 and in the year 1847, 92,000 persons from
England and Ireland arrived at Quebec. In that year
5,000 died of famine and ship-fever in Grosse-isle in the
St. Lawrence alone. Then, too, the fisheries of the old
world were over-worked, or the shoals had moved to other
seas ; there was destitution among fisherfolk in England
and France, and a stream of these hardy men was directed
towards the cod-banks of Newfoundland, and that storm-
swept island received its population.
And then Canada offered such attractions to the early
settler ! Happily the gold-fever was not among them. Not
until so late a period as 1858, when gold discoveries brought
50,000 adventurers to British Columbia, and led to the
settling of that colony, and till the more recent discovery of
the wealth of the Klondyke, did gold enter into competition
with agriculture to attract inhabitants to the wide wastes of
Canada. The attraction of the land was powerful enough
for those who were brave to face the struggle with the
virgin forest, out of which they must carve their farms.
But the land was free to those early comers; and there
was always the open life, the wholesome, bracing air, the
absence of the cramped condition of old-world towns or
highly rented country holdings, burdened with taxes.
Special attractions were also offered to others besides the
farming class during the early period of colonisation. Three
great canals, the Welland, Lachine, and Eideau, were to be
dug, and there were two long lines of rail to be laid — the
Intercolonial and the Grand Trunk — and the Irish navvy
1 See Note III.

46 THE CHURCH IN GREATER BRITAIN
was largely employed ; and when the Eideau canal was
finished, all the Irishmen were given grants of land along
its banks, and the descendants of these men now form the
prosperous, loyal, Eoman Catholic population of Carlton
County, bordering on the City of Ottawa.
Away westward, as far as Detroit and Sarnia, the like
settlement of the canal and railway labourer was effected,
and thus engineering rivalled agriculture in giving it stal
wart sons to build up a manly people in the Dominion.
And when, later, the western prairies were opened to
settlement, on the surrender of the Hudson's Bay Com
pany's charter, and the suppression Of the insurrection of
Eiel, a second grand influx of population began, about 1870,
to take possession of the fertile belt of Manitoba, and provide
at once a new wheatfield for the old world's supply and a
new and spacious home for its congested population. The
last few years have witnessed a new expansion of population,
and it is calculated that about 360,000 are added yearly to
the population of the great North- West. For the spiritual
care of the great population the Church has made, through
the S.P.G. and COGS, and by means of a special appeal
by the English Archbishop, large, but as yet inadequate
provision.
Growth of the Church
As for the Church in Canada, I am perplexed by the im
mense store of details available, when I try to present some
sketch of its growth and condition.
The earliest stage of this advance was the provision, by a
paternal Government, in Nova Scotia, of lands and stipends
for clergy and schoolmasters, both for English and French
settlers and for the Indian natives. Those were still times
in whioh the national conscience could not be satisfied with
out a public recognition of the claims of God on the service

THE CHURCH IN CANADA 47
of the State, and in which the Church of England was fully
supported by the authorities, and privileged as the recog
nised organisation for the maintenance of religion at home
and abroad.1
In 1749, the English Government settled six townships
in Nova Scotia, and the S.P.G. was specially notified of
the intention of Government to allocate or ' reserve ' 400
acres of land for the support of the ministry in each, and
200 for schools. Similar ' clergy reserves ' were allocated
for the endowment of the Church and of education in all
Eastern Canada. There was a full understanding between
the missionary society and the authorities of the State on
the subject of the ministration of religion. 'The Lords
Commissioners for Trades and Plantations inform the
Society that all the inhabitants of Nova Scotia except the
garrison of the town of Annapolis on the Bay of Fundy, are
French Eoman Catholics ; and they suggest that attempts
should be made to convert them to the Protestant religion.'
It was only six years later that the expulsion of the Acadians
took place, and a fresh population, of which a large pro
portion consisted of English Dissenters, took their place.
This accounts for a considerable Baptist predominance until
the present day in that colony.
In August, 1787, Canada received the episcopate, in the
person of the Eev. Dr. Charles Inglis, a Missionary of the
Propagation Society, and the first Colonial Bishop of the
Church. Born in a remote parish in the west of Ireland,
Charles Inglis had come to New York in early life, and in
due course had become rector of Trinity Church, whence,
at the time of the struggle for independence, he had been
driven out, because of his refusal to omit the prayers for the
king from the liturgy. The unhappy policy of leaving the
Church without bishops, which had proved disastrous in
1 See Two Hundred Years of the S.P.G., p. 108.

48 THE CHURCH IN GREATER BRITAIN
the older colonies, was not repeated in Canada, and in the
person of Dr. Inglis was laid the foundation of an episcopate
which now occupies twenty-four Canadian sees. Inglis's
original diocese was of limitless extent. It comprised New
foundland and Bermuda, as well as the whole of Canada,
known and unknown. Happily he was a man of cheerful
and hopeful temperament : one of those men who do not
let their hearts be cast down and their hands paralysed by
difficulties which have not been produced by their own
negligence. He set himself, well knowing that he could
not do all things, to do whatsoever he could ; and, quite
unable to survey the whole of his enormous charge, he laid
himself out to build up the Church in Nova Scotia on strong
foundations. He also succeeded in having the diocese
divided, the see of Quebec being separated in 1793. New
foundland was not placed under a bishop of its own until
fifty years later. The Nova Scotia episcopate was well
maintained in the person of Bishop Inglis's son, in whose
time much spiritual religion was infused into the well-
organised system, and the external and internal life of the
Church mutually supported each other. And then followed
the strong episcopate of Bishop Binney, an episcopate
marked by Church development, and the formation, in the
face of much opposition, of synodical organisation for the
Church in Nova Scotia.
This brief account of the" Canadian Church forbids exact
details of the growth of the episcopate. It forbids also all
attempt to draw vivid pictures of the nature of clerical
work and of Church life in the wide Dominion. You will
have little difficulty in imagining the struggles of the olergy
in ministering to settlements in clearings in the forest, when
men were poor, and distances were unbridged as yet by the
iron ways. Many a missionary has, in Canada, in the early
days, passed his time visiting a flock whose lonely farm-

THE CHURCH IN CANADA 49
steads were to be reached only by passing through dense
pine-woods infested by wolves. Many a time he lost his
way, and lay down and slept in the forest. Many a time
he might be found carrying relief to settlers threatened with
starvation in time of snow. Many a time his heart was
cheered by finding himself warmly welcomed to the hut
and the board of a settler, who, since he came to the
country, had never seen the face of a Church clergyman,
and who offered himself, and his children, and, in a few
cases, one or both of his parents also, to be baptized
during the visit. Bishops in the early days, and in later
times in such settlements as the Church has made in
Algoma and the border colonies, have had to make their
visitations with no more state than is afforded by the birch-
bark canoe battling with the rapids, or carried over the
portages, under the guidance of the half-breed, through
regions where the Englishman had not yet learned to find
his way. One Bishop of Ontario at least has almost lost his
life in a long solitary sleigh ride through the intolerable
cold. But in ways like these it has come to pass that all
over the great regions of the West the Church has gained
its solid influence. Not without rivalry of other religious
bodies. The energy of Methodist and of Presbyterian has
often put the Church to shame, nor are her numbers even
now equal to theirs. But no more faithful labours have
been done for the heathen Indian tribes than those of the
Church of England, from the days when Stuart and Doty
ministered to the natives of old Canada, at the opening of
the last century, to those of the C.M.S. and S.P.G. mis
sionaries of to-day in the great North- West.
To what influences are we to attribute the Church
expansion, which, while it might surely have been greater,
has been great? It is only of very late years, and in
specially favoured districts, that there has been found in

50 THE CHURCH IN GREATER BRITAIN
the country itself adequate sources of Church support or
of Church extension. The Church has grown under the
fostering care and by the generous aid of Societies directed
from the home country. To these, to its internal organiza
tion, and to the splendid individuality of some of its leaders,
is the present strength of the Church in the Dominion due.
And first among the Societies supported by the zeal of
churchmen at home, must, as a matter of undisputed fact,
be placed the Society for the Propagation of the Gospel.
This great Missionary Society has employed, during the
years of its fostering care of this, the oldest colonial branch
of the Church, over 1500 ordained clergy in Canada and
Newfoundland.1 To win souls for Christ, and to build up
a living Church of these, has been the aim of the Society
from its first days, two hundred years ago. The expendi
ture in the Canadian colonies alone, down to 1899, amounted
to almost exactly two millions of our money. When its
labours began in Nova Scotia, the Church members in the
garrison town of Annapolis formed, if we except the military
in Quebec and Montreal and a few families brought there in
connection with them, the entire Church population of
Canada. The Society has warmly aided in the work of
the subdivision of dioceses, and in the building and endow
ment of schools, colleges, and churches. Its policy has
been to strongly aid those who cannot support their own
ministers wholly, to train the people by degrees to self-
support, and, when the Church has become equal to the
strain, gradually to lessen, and in the end remove, its
grants, in order to begin the same beneficent work in other
colonial dioceses. No words can exaggerate the service to
the Canadian Church performed by the faithful labourers
employed for nearly one hundred and forty years in this
field. Under the influence of the Society the Church has
1 See Note IV.

THE CHURCH IN CANADA 51
done much to bind the new country and the old in close
union. It is given to the Churoh of England, beyond either
Eome or Nonconformity, at once to minister to the soul of
the colonist, and also to rivet, in the best of bonds, his
affections to the old land of his fathers. The Canadian
churchman has often strong passions. His feelings for or
against particular points of doctrine and ritual are fervidly
held and openly expressed; so much so as at times to
make the proceedings of Synods animated, and sometimes
to produce warm party feelings outside the Synod Halls.
But wherever he is found, from Halifax to Vancouver, he is
a loyal son of the empire and of the Church, and it is not
claiming too much for the Society, which has for so long
been fostering loyalty and Church feeling, that it has been
one of the chief factors which have made the Canadian
Church what it is, and have rendered possible that
demonstration of loyalty to country and Church which was
exhibited a few years ago in the cathedral of Quebec, when,
at the departure of the 2nd Battalion of the Eoyal
Canadian Begiment for South Africa, eight hundred of the
men assembled to seek God's blessing on their enterprise,
and three hundred young and stalwart Canadian church
men knelt together at the Holy Table of our Lord.
Side by side with the labours of the Venerable Society
have gone those of its elder sister, or perhaps one should
say, its spiritual mother, the Society for Promoting Christian
Knowledge. Whenever a new diocese calls for an endow
ment, a new school or college, church or cathedral, for a
grant in aid of building or support; whenever a parish
needs a library, or a lonely clergyman in the backwoods an
addition to his limited shelf of theological books, or a school
a parcel of prize books ; whenever an emigrant to Canada
is to be encouraged by a word of friendly counsel as he
e2

52 THE CHUROH IN GREATER BRITAIN
leaves Liverpool, or ministered to on the voyage, or pointed
to a Church home on landing, or counselled for good as he
starts on his up-country journey, there the S.P.C.K. is at
hand to speak the good word, to do the kind deed. In the
year 1899, an average year, it gave over 3.000Z. to sixteen
Canadian dioceses in grants for schools and churches,
besides placing gifts of books in nearly a hundred different
parishes, and attending, in the ways I have named, to the
wants of many hundreds of emigrants.1
Closely identified with the S.P.G. and the S.P.C.K. in
their beneficent exercise of their trust towards the Canadian
Church, must be named the Colonial Bishoprics Fund,
which, aided largely by those societies, and supported by
subscriptions directly given, has expended large sums in
the endowment of Canadian Sees. From the Jubilee
Eeport (1891) of the Fund, it appears that, in Canada
alone, sixteen Sees have owed their establishment in great
measure to its action.
To take an example. The province of British Columbia,
extending for over 1,200 miles, and washed both by the
Pacific and Arctic Oceans, received its earliest English
settlers when the rush for gold began in 1858. In a few
weeks 50,000 gold-diggers had reached the country. The
territory, with its adjacent lands, was made a British colony.
Here was the opportunity of the Church. And the Colonial
Bishoprics Fund, receiving for the purpose a noble gift
from Miss Burdett-Coutts, endowed the newly-constituted
Diocese of British Columbia with 15,000Z. This great
diocese has since been divided into three — Vancouver
Island retaining the title of Columbia, while New West
minster, on the mainland, covers an enormous territory
of forest, mountain, and river, and swarms with Indian
tribes ; and the diocese of Caledonia stretches far to the
1 See Note V.

THE CHURCH IN CANADA 53
north until it meets the borders of Yukon. The work of
the Church in these dioceses is inadequately supported ;
and but for the steadfast loyalty to the Colonial Church
of the three societies named, the condition of the Church in
British Columbia would, in many places, be feeble indeed.
It is only just, before passing to the work of the Church
Missionary Society to the Indian tribes of the North-West,
to say a word of honour for the less prominent labours of
the Colonial and Continental Church Society, which has
long given valuable help to the Church in Canada, and
which still supports not a few Canadian clergy. Its most
recent developments have been in helping the Church in
the diocese of Saskatchewan. The only ministrations of
the Church of England to the miners of Klondyke in the
year 1899 were given by agents of this Society, and the
Bishop of Yukon has spoken in warm approbation of their
faithfulness.1 The Eev. W. G. Lyon, sent out by the
S.P.G. in 1897 to Klondyke, was unhappily drowned in
crossing a dangerous lake on bis up-country journey.
I have kept to the last, in this record of the work of
Church Societies, the remarkable labours of the Church
Missionary Society. I know of no other of its efforts in its
world-wide field which have called forth greater self-sacrifice
or which have been crowned with more marked success.
By its labours tribe after tribe of the Eed Indians of the
north, and many of the Esquimos, have been led to the
knowledge of Christ's Gospel, and united to Christ's Church,
and that, in very many cases, not merely formally nor for
any earthly gain or advantage. Spiritual fruit has been
reaped among those children of the wilds.
The field of the Society in Canada has been altogether in
the Far North and West. You must carry your thoughts
to the margin of icy seas, to Hudson's Bay, for nine months
1 See Note VI.

54 THE CHURCH IN GREATER BRITAIN
of the year ice-bound, to the Polar Ocean, the * Great Slave
Lake,' the 'Great Bear Lake,' across which stretches the
mystic line of the Arctic Circle. You must think of English
men and women living among and for the Indians there,
where there is but one post in the year, and occasionally
not even this ; and whence the Bishop of Yukon could not
come to attend the Lambeth Conference of 1897 because
it was impossible to get to London and back again in the
course of a year.
In the records of the North- West Canada Mission stand
forth the names of hardy labourers, heroic men ; of Bishop
John Horden, the apostle of the Hudson shore, where the
diocese of Moosonee is a visible fruit of his labours, a
diocese in which are now labouring five native Indian
clergy and thirty-four native lay workers. Of Bishop
Eidley, who gave many years of devoted labour to the
See of Caledonia. And of Bishop Bompas, first Bishop
of Athabasca, who afterwards occupied one portion of the
subdivided see, called Yukon, which extends 250 miles
north of the Arctic Circle, and who has earned the reputa
tion of being the most self-sacrificing bishop in the world.
Of Archdeacon Cochrane who gave forty years' service to
the Mission. Yukon abuts on Alaska, and is notable as
being the region of the world-famed Klondyke. The
records of the Church's progress in these wilds are equal
in interest to any which have been furnished in ancient
or modern times, and more than once has been seen the
spectacle of a great ohief calling around him all his tribe,
and bravely making the great decision to destroy his idols
and turn to Christ as God. The expenditure of the Society
in its North- West Canada Missions amounted, in 1906-7,
to 10,492Z. Much information on C.M.S. work in North-
West Canada is given in a pamphlet " The North- West
Canada Missions" (1907).

THE CHURCH IN CANADA 55
To the combined efforts of the great missionary Societies,
directed and aided by the energy and devotion of the Arch
bishop of Eupert's Land and his suffragans, is owing a real
and stable development of the Churoh in the great North-
West. It is not so many years since Fort Garry was a
stockaded post of the Hudson's Bay Company, on the Eed
Eiver. It has grown into the city of Winnipeg, in an
ecclesiastical sense important as the seat of the Archbishop
and of a Cathedral, and University College.1 I know not
whether a See House has been added; but in the year
1881, when I had the pleasure of calling on the late Bishop
Machray to inquire about the work of the Church in the
North- West, his house was a low one-storied wooden build
ing, destitute of all luxuries and of most comforts, standing
in a willow grove by the rushing brown flood of the Eed
Eiver, the floors uncarpeted, the walls uncoloured, the
pictures, which had been brought from England, still
standing with their faces to the wall unhung. The Bishop's
heart was all in his work; he had no time to think of
comforts. In 1849, when the see of Eupert's Land was founded, as
the outcome of a visit of Bishop Mountain of Quebec to
confirm some Indians, converts of the C.M.S. at Fort Garry,
there was but a very scant population of whites, and the
new see extended to the Eocky Mountains, over more than
800 miles of unbroken prairie. The population has enor
mously grown, and the division of the original see has
been again and again required, so that, within forty-five
years, eight new sees have been constituted east of the
Eocky Mountains, in the former diocese of Eupert's Land,
four of which have owed their origin mainly to the Church
Missionary Society — Moosonee, Mackenzie Eiver, Atha
basca, and Yukon — and five of which have been or are
1 See Note VII,

56 THE CHURCH IN GREATER BRITAIN
occupied by men who were C.M.S. missionaries.1 No
more wholesome reading could be undertaken by one
whose study of Church work is restricted to observing the
quiet round of pastoral work at home, than the reports of
the Bishops of the great North- West, in their wonderful
journeys, in their perils from the heathen, their perils from
the frost and snow, their perils on the frozen seas, and in
the exquisite joy of their reward when, from time to time,
genuine victories over the kingdom of Satan are secured,
and the true Christian life is shown in its fair working by
these children of the North.2
In the dioceses of New Westminster and Caledonia, west
of the mountains, there are other extensive and growing
missions to the Indians under diocesan management.
I have spoken of the missionary labours of the four lead
ing Societies, and of subdivision of dioceses, to meet the
ever-growing wants of ministration both to our own people
and to the churches of the native converts. But you must
not suppose that when a congregation is collected or a see
is formed, a bishop appointed, perhaps a synod called, the
ship of the Church, thus launched forth, is secured a voyage
of unbroken safety and success. Far from it. The gradual
building up of Church work, the awakening of the true life
in many souls, the continual demand for a pushing onward
to further regions as the fringe of settlement extends, is a
costly, disappointing, often heart-breaking work. Let not
this be disguised. The rosy colour in which the settlers'
enthusiasm for their Church is often painted, too frequently
fades — when facts are soberly looked at — to a sad grey hue.
The history of the diocese of New Westminster, in British
Columbia, is a good example of the arduous toil and slow
progress which only, after many years, seem now to be ap
proaching nearer to a successful issue. Look the truth in
1 See Note VIII. a See Note IX.

THE CHURCH IN CANADA 57
the face. The lack of endowments, the feebleness and
fluctuation of support from England, the limited stipends
which can be assigned to eaoh clergyman, the fewness of
the workers and the wide sphere of the work, together with
the too narrow sympathy of the Church in Eastern Canada,
from its absorption in attention to local needs; and the
want of power, in the case of most of the new settlers, to
contribute anything but a very trifle to Church support, has
made the work of a bishop in this and like Canadian sees
one of arduous toil, of great care and cost, and of painful
and frequent disappointment. There are settlers on the
plains of Alberta, and "hi the mining villages which fringe
the shores of the Fraser Eiver, who still receive scant pas
toral attention, and who are always disposed to blame ' the
Church ' for neglecting its people.1
When will the corporate sympathy of the Church of Eng
land be so drawn forth that a strong vital current will so
flow through and unite all the parts of the body, even the
most feeble and distant, that it will be impossible for church
men at home to allow their colonial brethren in the earlier
years of their migration to suffer from want of the means
of grace ? When will the settler himself see that duty calls
him to seek the blessing of God on his new home ; like
Abraham, always to erect his ' altar ' where he pitches his
' tent,' and to offer a tenth, a twentieth, a hundredth, of
that which his labours procure, for the support of the means
of grace in the place where he has come to dwell ? And
when will young and ardent souls among our clergy and
divinity students hear the call to serve God in regions like
1 In The Church on the Prairie, by Bishop Montgomery (Is., pub
lished by the S.P.G.) is presented a graphic picture of the present
condition of Church work ; and its presentation of the critical posi
tion of the Church should arouse slumbering enthusiasm, and provoke
adequate effort to meet the supreme need ere the opportunity passes
for ever,

58 THE CHURCH IN GREATER BRITAIN
these, which are so often left destitute, for weary years, of
teachers of the way of life ?
The Organisation of the Church
Next among the labours which have resulted in the full
development of the Canadian Church may be named her
internal organisation. This had small and tentative begin
nings. It sprang from the necessity felt by the Church to
secure in perpetuity the commutation money of the clergy
who were made annuitants in 1854. Previously, the clergy
were supported in great measure by the original clergy re
serves, created by the Constitutional Act of 1791, to which
I alluded when speaking of the beginnings of the Church in
Nova Scotia. Disputes as to the meaning of the term
' Protestant clergy ' led to an Imperial Act in 1840, dividing
the reserves between the Church of England, Presbyterian,
and other worship and religious instruction ; and afterwards
to the resumption, by a later Act of 1854, of the reserve
lands and the pensioning off of clergy and ministers. At
the suggestion of Government, and with all but universal
consent, the clergy commuted, and societies were formed or
rearranged in each diocese to deal with the capital sums
thus divided, somewhat as in the Church of Ireland ; the
interest being supplemented by parochial subscriptions.
By degrees other Church requirements, besides the support
of the clergy, were placed on the Diocesan Societies. An
important step in advance had been taken when, so early
as 1842, the Diocese of Toronto added the promotion of
missionary work to the other objects of its Society. ' To
extend to the whole population of the diocese that know
ledge of salvation which is our most precious treasure,' was,
in the words of the organising resolution, a leading aim
of the Diocesan Society. In advocating its establishment,
Bishop Straohan paid a due tribute to the missions sent to

THE CHURCH IN CANADA 59
Canada by the S.P.G. ' Well have these servants of God
fulfilled the glorious objects of their divine mission by proofs
daily given of such piety, zeal, and labour, mentally and
bodily, of hardships patiently endured, and fortitude dis
played, as render them not unworthy of the primitive age
of the Church.' Within four years the Diocesan Church
Society leavened the whole province and supported twelve
additional missionaries. The question of wider missionary
work was taken up at a later date by the Provincial Synod
of Ontario, in 1883, when 'the Domestic and Foreign
Missionary Society of the Church of England in Canada '
was established, which, in 1884, resolved to divide its
contributions to foreign missions in the proportion of two-
thirds to the S.P.G. and one-third to the C.M.S. But the
missionary organisation of the Church has advanced much
since that year. In 1888, in counsel with the S.P.G. in
London, the Canadian Bishops resolved to attempt direct
missionary work ; and, in 1890, the Eev. J. G. Waller was
sent out by the Canadian Board for Domestic and Foreign
Missions as its first missionary to Japan.1
Little by little more prominence has been given to the
subject of missionary work, in the organisation of the Church,
and, at the last meeting of the General Synod, one mis
sionary society was formed for the whole Church (consisting
of all its members). As a financial arrangement this does
not seem to have worked well. In ' Two Hundred Years of
S.P.G.' (p. 167), the subject is treated in detail.
The formation of diocesan societies directed the atten
tion of the Church to the need of fuller and more regular
ecclesiastical organisation. The Church in the United
States had early in her history adopted the principle of
diocesan Synods. Each diocese had its ' Convention ' (the
American equivalent for ' Synod ') ; and all had united in
1 See Note X.

60 THE CHURCH IN GREATER BRITAIN
the ' General Convention,' which was first held at Phila
delphia in 1784-5. In Canada, as early as 1769, a
committee was formed in Halifax for the organisation of
the missions in Nova Scotia. It was dissolved in 1776 on
account of the refusal of the S.P.G. to grant to the committee
coercive power over the clergy.
It was in 1853 that the first diocesan Synod was formed
in Toronto, the strong bishop of that diocese, Eight Eev.
John Strachan, being the prime mover. The example was
speedily followed by the other Canadian dioceses. As in
the history of the Irish disestablished Church, so in Canada,
there were those who feared that synods would place undue
weight in the hands of the clergy as a separate order, and
become a source of friction between the clergy and laity
in the Church. Experience has long since proved that a
representative synod is truly popular, truly democratic,
and the best antidote to clerical autocracy.1
The formation of diocesan Synods was soon followed
by that of a Provincial Synod for Eastern Canada in
1861, and, fourteen years later, for Eupert's Land, while
the Canadian General Synod was constituted so late as
1893. The Church in Canada is now fully represented in her
General Synod, which embraces the two Provinces of
Canada and Eupert's Land and the dioceses of Columbia,
New Westminster, Caledonia, and Kootenay. The Bishop
ric of Newfoundland is still outside the union under the
General Synod, but it may be expected ere long to unite with
the rest. Newfoundland is neither in the ' Dominion ' nor
in the Primacy of Canada. There are now in British
North America twenty-four Bishoprics. The Diocesan
Synods elect members both to the Provincial and to the
General Synods, as in the case of the Australian Church,
1 See Note. XL

THE CHURCH IN CANADA 61
Each diocese (except Algoma, whioh sends but three of eaoh
order) elects twelve clerical and twelve lay representatives
to the Provincial, and four of each order to the General
Synod, together with a supplemental list of substitutes.
It is interesting to know that it was the Canadian
Provincial Synod whioh, in 1865, brought under the notice
of the Archbishop of Canterbury the desire of the American
and Colonial Episcopate for a General or Pan-Anglican
Synod, which, under the less ambitious title of the ' Lam
beth Conference,' has now assembled five times, at inter
vals of about ten years, and which has done much to con
solidate the English Church throughout the world.1
The rapidity with which the diocesan organisation of
the Church has advanced may be placed in interesting
comparison with the diocesan expansion of the English
Church in her earliest period. It has been held a great
advance that, in the 107 years which elapsed between the
year 598, when Canterbury was founded, and 705, which
saw the establishment of the diocese of Sarum, no less than
eleven bishoprics were created.2 But Canada can show a
greater rate of expansion. In the 114 years which sep
arate the planting of the See of Nova Scotia, with episco
pal jurisdiction over all Canada and Newfoundland, and
the present, that Church has grown until it now consists
of two provinces — Canada and Eupert's Land — with two
Archbishops, eighteen suffragan and four independent
Bishoprics.8 If the Canadian Church will rise to a due sense of the
responsibihty laid on her resources to give liberal help to
her more remote dioceses and parishes, there can be no
fear but that this organisation, infused with spiritual vi
tality, will prove as great a blessing to the land as the
1 See Note XII. » See Note XIII.
3 See Note XIV.

62 THE CHURCH IN GREATER BRITAIN
Church of England has done for the mother country. The
whole Church has now been constituted as one missionary
organisation, and the ideal if realised will mean some day
a much wider recognition of a duty which lies on all Com
munions to spread abroad the light by which they live.
I have told you now something of the part taken by
societies from without and organisations from within in
building up the Church in the Dominion of Canada. There
remains to be noted one more force to which it is impossible
to attribute too much of the Church's progress.
The age-long experience of the Catholic Church has
proved that, under her Divine Head, the energies of the
body, though diffused through many members, are at all
times found concentrated for effective use in comparatively
few. The consecration of personality is the secret of
advance ; no one who traces the history of Christian Mis
sions can doubt this. I cannot more fitly bring this notice
to a close than by dwelling for a while on the debt which
the Church in Canada owes to a number of men, of widely
different gifts, who have consecrated their lives to her
service. It is a thrilling thought that amongst those whom I
address to-day may be men who, little as they think it now,
may yet — if they do but 'leave all, rise up, and follow
Christ' — 'do something for which,' in the winning words of
Bishop Andrewes, they shall, when they are dead, ' be long
remembered for good.'
What are the elements of power which, always under
the direction of the Spirit of God, give to personality such
possibilities ? I ask it because I long to win a response
from some of those who hear me.
Let us think for a moment. There are men whose
knowledge of theology is vitalised by conviction, and men
of insight quick to perceive the needed forward step and of

THE CHURCH IN CANADA 68
impulse quick to take it ; men, again, of singular organising
power, capable of shaping a system of finance, of rapidly
drawing up a resolution whioh will unite many divergent
wills in one practical purpose, of planning a society on the
wisest lines. And yet, experience has found that neither the
gift of instructed conviotion, nor the gift of insight and im
pulse, nor the gift of organising power, can be relied on
to bear the strain of forcing forward the cause of Christ
against the stream of an opposing world.
It is when conviction is charged with sympathy, when
impulse and insight are made permanent by patience, when
the well-planned society is led by a man of consecrated
spirit and indomitable will, that these gifts become powers,
and the Church and her Master are pre-eminently served.
Many a wise head and energetic hand has been at work
in that western branch of our, Church ; and I think you
may be stimulated, as men of many varied gifts, if I give
you a rapid glance at three lives to which, amongst not a
few others, the Canadian Church owes a lasting debt.1
As an example of the benefits to the Church of strong
will-power devoted to her interests, John Strachan stands
forth in the Church in Canada, as Samuel Marsden in the
early days of the Australasian Church. The history of the
diocese of Toronto, for its first thirty years, is completely
identified with the life of its first bishop. He was in a
strict sense its Head Centre. He moulded its doctrines and
directed its energies. He ruled with a will-power which
made the expression ' Nil sine episcopo ' a reality while he
lived. A man born to rule, his first emergence was on the
occasion of the American invasion of the province in 1812,
when he made his force felt both by the Canadian and
American leaders in ways which it would be too long to
trace. Next he is seen fighting the cholera in 1832, when
1 See Note XV.

64 THE CHURCH IN GREATER BRITAIN
wave after wave of immigrants poured over Canada, many
carrying with them the seeds of fatal disease; and men
rallied round the man who never feared, but fought the
plague, and ministered to the sick and buried the dead
when most men quailed.1
And what were his special labours ? Bishop Straohan
was prime mover in founding the University of King's Col
lege in 1843 ; and when, to his intense vexation and anger,
seven years later, the Government secularised this college,
it was but a call to the Bishop to set to work to create a
separate Church University of private endowment, which
should remain a nursery for the Church, and with which
none could interfere. He began by heading the subscrip
tion list with 1,0002. ; in nine months he had collected
25,0002. in Canada; and at the age of seventy-two, he
travelled to England, where he added 15,0002. more to the
fund, 3,0002. of which was the contribution of the S.P.G.
And he lived to see the project completed, buildings
erected, and a permanent endowment provided for Trinity
College, a foundation which still continues its useful course
as a training college for the Church. It has a divinity
faculty and a royal charter. Over seven hundred students
have been trained by the college, two hundred of whom
have taken holy orders.2
While these labours were going forward, regular visita
tions of the diocese — often in the midst of extraordinary
hardships from primitive modes of travelling — were not
relaxed. Bishop Straohan formed the first diocesan Synod in
Canada, whioh was, therefore, the first in any British colony.
He planned the subdivision of his diocese, and lived to see
Huron, Ontario, and Niagara made separate sees. He
began his career in 1803, as a missionary under the S.P.G. ;
1 See Note XVI. 2 See Note XVII.

THE CHURCH IN CANADA 65
he lived to attend the first Lambeth Conference in 1867,
and he died in Toronto November 1st, 1867, at the age of
ninety-four. In striking contrast to Straohan, view for a few moments
the career of another true maker of the Canadian Church,
the Hon. Charles James Stewart, second Bishop of Quebec,
whose episcopate of twelve years crowned an apostolic life of
missionary work under the S.P.G. Fifth son of the Earl
of Galloway, a Fellow of All Souls', Oxford, rector of a de
lightful country parish in Huntingdonshire, for the love of
the Master Whom he served, and of the souls whom Christ
redeemed, Stewart, in the first year of the century, left all,
and began his mission in a village on the north shore of
Lake Ontario, whence his predecessor had been driven,
broken-hearted, by the godless opposition of the people.
' No use,' said the innkeeper, ' to try a service here. It will
be at the peril of your life.' ' Then this,' replied the young
Oxonian, ' is the place for me.' I cannot describe his pro
cess. Its result was the erection of a church within the
year, and the presentation of sixty persons for confirma
tion. In this district Mr. Stewart, possessed as he was of
ample means, lived in a single room in a farmhouse, that he
might give the greater part of bis income to the extension
of the Church. Nine years were passed at St. Arnaud, and
the Church was growing strong there. He then removed to
Hatley, where another nine years were devoted to the like
work of building up the Church. Meanwhile he had raised
2,5002. in England for the erection of four wooden church
buildings in the forest clearings. Then he became travel
ling missionary for the diocese, and, in 1826, with the ac
clamation of the whole Church, its bishop.
Dr. Stewart's power was not that of keen intellect, nor of
commanding will. It lay in the transparent simplicity of

66 THE CHURCH IN GREATER BRITAIN
a character of apostolic love to man, and an infinite pity
for those who did not know the comfort of rest in Christ.
With this went an indefatigable patience. The power of
his gentleness stands in vivid contrast with the power
of Strachan's will ; but who shall say which exercised the
stronger force ? Bishop C. Stewart died in 1837, a saint
unspotted by the world, leaving no property behind him, for
all that he had possessed had been spent in his Master's
service. A third personality comes before us ere I close. I have
said all this about Canada, and scarce a word as yet about
the interesting but desolate island which guards the en
trance to its mighty river.
Although Newfoundland had been discovered by Cabot,
and claimed for England in the time of Henry VII., Eng
land was for a long time too much absorbed in her own
political and ecclesiastical struggles to bestow much thought
on her new possession. It was towards the close of
Elizabeth's reign that a charter was given to Sir Humphrey
Gilbert, who first proclaimed the Christian religion on
American soil on the site where now stands the city of
St. John's. Crowds of fishermen soon appeared on the
coast ; small colonies of persecuted Puritans settled there ;
but for a century the condition of the island was one of
disorder and immorality.
Dr. Bray, as Commissary for the Bishop of London,
reported that ' there are 7,000 permanent inhabitants, in
creased to 17,000 in summer . . . who live in riot and
robbery unequalled in the whole world.' A tardy attempt
by Government to place a chaplain there was frustrated
when difficulties arose ; and it was seen how little of serious
purpose was as yet felt in the discharge of Church responsi
bilities. No sooner, however, had the S.P.G. been founded
than steps were taken to make grants, small at first, but

THE CHURCH IN CANADA 67
increasing in amount, for the maintenance of the Christian
ministry among the settlers and fishermen.
While the condition of the population slowly improved,
and the Church gradually strengthened, no real advance
towards earnest Church life took place for many years.
Nominally the island came under the jurisdiction of the
Bishop of Nova Scotia towards the close of the century;
but it was not erected into a diocese till 1839. Under its
first bishop, Dr. Spencer, foundations were laid in the
form of pastorate, school, college, and cathedral; and it
needed but the force of a great mind and will, and of an
unwearied patience, to mould all into a full and harmonious
Church life.
This was the mission of Edward Feild, a man who,
through his personality, consecrated to Christ's service, has
done more than any other to make Newfoundland a strong
hold of spiritual Churchmanship.
Bishop Feild was consecrated in 1844, and for thirty-
two years was the central figure in Newfoundland. The
personality of the bishop seemed to combine much of the
characteristics of Strachan and Stewart. No opposition
could conquer his patience, no disappointment spoil the
simple trust of a life of self-sacrifice, solemnised and
sweetened by incessant communion with God. Of the
deep inward sources of his life of constant action he was
not wont to speak many words. He took a strong line
from the first as a true governor. He made it a rule of the
diocese to have daily prayer in every church. He insisted
that the fisher-folk who belonged to the Church should
pay, and the clergy apply for and receive, tithe in kind, of
their summer harvest of the sea. He compelled every
congregation — though the members, in their little villages
clinging to the shores of lonely bays, might be few and
poor — to contribute something, however small, to the cen-

68 THE CHURCH IN GREATER BRITAIN
tral Church fund, which he created as a safeguard against
Congregationalism ; and he surrendered, of his own motion,
a large portion of the annual grants of the Propagation
Society, lest the Church should depend too long on outside
help, and never rise to a sense of her duty to be self-
supporting. Presented by a friend with a small Church
ship, Feild, like Selwyn of New Zealand at a later date,
made his visitations continually by sea. For all the settle
ments of the island can be reached by way of the coast, and
in winter it is easier to proceed from village to village over
the frozen sea than by climbing the rocky headlands which
divide them.
The bishop sought helpers from England, and found
them, by representing the life of a clergyman in Newfound
land and on the Labrador as an enduring of hardness ; for
food, biscuit and dried cod, milkless tea, tinned meat, if
any ; and for labour, the constant necessity that the clergy
man should be his own cook, boatman, builder, sexton.
He did not hide the facts about the extreme wintry cold,
the journeyings on snowshoes, over long leagues of frozen
waste, to visit the sick or to bury the dead. There were
men who found a life, so described, quite to their taste, and
it was because Feild secured the services of such men that
the deeper interests of the Newfoundland Church grew and
strengthened. There were men in the Mother Church who
found such a life appeal to them more than the home life
of comparative ease seasoned with the bitter herbs of con
troversy or apathy. The private life of Feild was simple,
saintly, severe. The words of the Psalter, which he would
softly chant to himself, as beneath the stars he walked the
deck of the Church ship, were his favourite channel of
devotion, and the Psalmist's ideal in Feild's best-loved
Psalm, the fifteenth, was his true description. In apostolic
self-negation, leading the band of true soldiers of the Cross

THE CHURCH IN CANADA 69
whom he gathered round him, the bishop spent his thirty-
two years in Newfoundland ; and the memory of his brave
wholesome life still lingers, like the breath of its salt sea,
in the island diocese, to which God led him to be a father
of the Church indeed.
Is there no inspiration for young lives still in the per
sonality of men like these, who have been the true makers
of the Canadian Church?

The following quotation is from The Church on the
Prairie, published by the S.P.G. : —
' The Church in Western Canada is face to face with a
problem which it is beyond the possibility of her own re
sources to meet. She asks and receives help from the Church
in Eastern Canada ; she asks it also from the Church in the
old land. The future position of the Anglican Communion
in the Dominion of Canada depends upon the force of
prayer, and of statesmanship, of men, and of money which
can be brought to bear in the West during the next ten
years. Can the Church of England rise to a sense of her
high calling, and to the sacrifice which it involves? Is
she able and willing to send out into the West fifty young
priests for each of the next ten years ? There is work wait
ing for more than that number. They would draw after
them layworkers and emigrants of the best kind. It is
impossible to exaggerate what might be the effect produced,
not only in the strengthening of the Church, but also in
the preservation of the British element in the character of
the Canadian people, and in the consolidation of the ties
which bind to the old Motherland the great nation which
is to be. . . .
' This life will have its rich rewards. The climate, in
spite of the cold and the mosquitoes, is magnificent ; the

70 THE CHURCH IN GREATER BRITAIN
keen, dry air is exhilarating and health-giving. But beyond
all this there is the privilege of ministering to a people
strong, virile, independent and progressive, and of being
received by them into generous-hearted friendship. There
is the privilege of knowing that some of those ministered
to will very likely in a few short years be wielding great
powers, for good or for evil, over the lives of thousands.
There is the privilege of being allowed to take a part in
the building of what is destined to be one of the great
nations of the world, and in the planting strong in her
midst the Church of Christ.'

THE CHURCH IN AUSTRALIA AND TASMANIA 71

LECTUEE IV
THE CHURCH IN AUSTRALIA AND TASMANIA
' The Kingdom of Heaven is like a grain of mustard-seed, which
a man took, and sowed in his field ; which indeed is less than all
seeds : but when it is grown, it . . . becometh a tree, so that the
birds of the heaven come and lodge in the branches thereof.' — St.
Matthew xiii. 31.
If this parable of our Lord has found its general fulfilment
in the growth of the Church of Christ in the world, I know
of no particular fulfilment more striking than that presented
to us by the origin and development of the Australian
Church. To tell its history in a sermon is plainly an im
possible task. But enough may be said to strengthen faith
in the vitality of the Church, and perhaps to kindle en
thusiasm in its service, when, as briefly as may be, is traced
the growth of ' a grain of mustard-seed, which a man took
and sowed in his field.' The field is the vast island con
tinent of Australia, recently organised into a United Com
monwealth — a great nation; but, till 1770, unknown to
England, although previously viewed from the decks of
Dutch and Portuguese ships early in the seventeenth cen
tury. The man, a volunteer for a most trying duty, the
Eev. Eichard Johnson, who, with small support or sympathy
from the authorities, accompanied the convoy of ships which
brought the first unpromising band of colonists to Port
Jackson in 1788.
The American Colonies had revolted ; England's

72 THE CHURCH IN GREATER BRITAIN
prestige and power seemed to have received a shattering
stroke. But from that revolt was to be born the Greater
Britain which we know. The closing of the American
Colonies was the opening of Canada and Australia. Canada
received her first English settlers from the expelled loyalists
of New England, and — the American ports being no longer
available for the reception of our criminal classes — on the
wooded shores of the magnificent harbour of Sydney a
thousand men (three-fourths of them transported convicts
and their families, and the remainder their military guard)
landed in the Australian midsummer of January, 1788. No
word of praise to God was uttered for a safe six months'
voyage ; no voice of prayer for Heaven's blessing on the
undertaking. Only a bare toleration at best, more com
monly a frown and a hard word, for the solitary priest of the
Church of England who sought to sow the good seed from
which, by God's blessing, should grow in due time the fruit
of salvation on so vast a field. Only the Union Jack on
the flagstaff, and the rations of rum served out that the
soldiers should drink the health of King George. No
humbly bended knee, as two centuries before, when amid
Newfoundland snows or in Virginian forests, Christian
Englishmen, taking possession, acknowledged first of all
the supremacy of Almighty God. And in six years but one
church erected, and that of wattles, like the churches of our
Anglo-Saxon forefathers ; and built at the cost, and partly
by the hands, of the one man who alone represented for
England in the new land the Divine idea.
And now an, organised Church is there, divided into
twenty Australian dioceses, where, in great cathedrals and
lowlier fanes, our English worship is offered as at home.
Synods meet in all completeness of organisation : there
are three Provinces ; a General Synod of all Australia,
meeting every fifth year ; universities, training colleges,

THE CHURCH IN AUSTRALIA AND TASMANIA 73
missions to the heathen, large endowments, forward move
ments as new settlements arise, when a mysterious hand
draws the people further and further by exposing new reefs
of gold-bearing quartz, or revealing new pastures where
wool, the rival of gold, can be produced in highest perfec
tion by human toil.1 Glance at the outline of the story,
and then at the nature of the work. Already, in previous
Lectures, I have more than once emphasised that which
stands so clearly forth in the history of missionary enter
prise and Church extension — the power of personality. The
first Australian clergyman was of a retiring disposition, but
of an unquenchable faith and patience. Unquelled by
the frown of a Governor, or by the hostility of the convicts,
who speedily burnt down his wattled church, he worked
on while strength endured. Do not forget him ; nor yet
the second chaplain, co-worker with Johnson, and even
more than he entitled to the name of founder, who, first in
New South Wales, and later in New Zealand, laid deep the
solid base of a great structure. Samuel Marsden, the York
shire farmer's son, the man of iron will, whose brow, and
jaw, and eye revealed a masterful power ; who held his own
against insult, and persecution, and libel, and forced the
unwilling Governors to recognise the Church and endow
her buildings and attend her services ; who, fired by the
spirit of his model, David Brainerd, could not see a party
of Maori savages in search of employment or excitement,
wandering among the pines of Parramatta, without con
ceiving the ardent longing to be the evangelist of their island
home ; who, conquering all obstacles, ceased not until he
had personally visited the northern island of New Zealand,
and, taking his life in his hands, first brought a mes
sage of glad tidings to the cannibal race, yet to be won by
the Churchi Missionary Society's agents whom he invited
1 See Note I.

74 THE CHURCH IN GREATER BRITAIN
thither, to yield allegiance to the Church of Christ. Of
Marsden we shall hear again in connection with the New
Zealand Church.
Marsden's strong personality made a great impression.
He caused it to be felt that the Church was not an insti
tution to be ignored in the new settlement. He sought
help from home. From an early period the Society for
the Propagation of the Gospel made grants for schools at
Sydney and Parramatta, and in Norfolk Island, where Mr.
Johnson had already paid a missionary visit. The Christian
Knowledge Society did the same. For some years the
clergy were English chaplains.1 But little or no spiritual
advance was made. It was over thirty years after the
founding of the colony, when the Duke of Wellington,
whose real interest in the cause of religion has not always
received due recognition, said : ' They must have a Church ;'
and he sought out a fit man, and found a curate at Farn-
ham, who had an intellect as well as a heart, and he caused
him to be commissioned as Archdeacon of Australia. The
Venerable W. G. Broughton was nominally subject to the
Bishop of Calcutta, the nearest Bishop then to Sydney, and
only distant 9,000 miles I In a few years Wellington called
the Archdeacon home to be consecrated Bishop of Australia.
This was in 1836. In 1838 the new bishop visited Yarra-
yarra, a small township in the forests of Victoria, where
a pious layman read prayers with his neighbours on Sun
days. The next year Yarra-yarra had become Melbourne ;
and so rapidly did the town develop that, five years after
wards, the bishop was called on to dedicate a church there
which had been built at a cost of 7,0002. By this time the
S.P.G. had become fully alive to the call to concentrate its
forces on the new colony ; and although at the same period
it was spending large sums in Canada, and supporting
1 See Note II.

THE CHURCH IN AUSTRALIA AND TASMANIA 75
hundreds of clergy there, it braced itself to the new task,
aroused a remarkable interest in England, and sent out
band after band of missionary clergy to New South Wales
and Victoria. There were but 600 inhabitants in the Yarra-
yarra settlement when the bishop first visited it in 1838-
In 1843, at his third visit, he found a population of 8,000,
and the fine stone church of St. James, which he conse
crated, and in which he confirmed eighty-seven persons.
The population in the neighbouring bush, consisting both
of whites, many of them convicts or ex-convicts, and an
enormous number of aborigines, was in a very degraded
condition, and the immigrants who were continually arriv
ing, both from England and from Tasmania, seem to have
been of a godless class. In 1847 several clergy were sent
from England, the see of Melbourne was constituted, Bishop
Perry was consecrated, and Archdeacon Hussey B. Ma
cartney arrived and was placed at Geelong, to begin a long
and fruitful ministry. The colony of ' Victoria ' was con
stituted in 1851, and within three months were discovered
the two greatest goldfields in the world, at Ballarat and
Mount Alexander, the result of which was the rapid treb
ling of the population of the colony. But the moral condi
tion of this rapidly expanding population caused the Church
and State grave anxiety.
The Chief Justice of the Supreme Court of New South
Wales had, in 1835, said : ' It would seem as if the main
business of all the community were the commission of
crime and the punishment of it ; as if the whole colony
were continually in motion towards our courts of justice.'
And Bishop Broughton, on a visit home, made for the
purpose of stirring up an interest in the struggling Church,
had asked ' whether England was going to allow Australia
to become a nation of infidels.' It was impossible for the
conscience of England to refuse a response to such stern

76 THE CHURCH IN GREATER BRITAIN
appeals. Men and money were placed at the disposal of
the Bishop. He arranged for the division of his diocese,
which was becoming unmanageable by a single bishop, for
free settlers were multiplying on the land, and the seaboard
towns were becoming crowded ; and still, down to the time
of which I speak, some four or five thousand convicts
were annually landed in New South Wales and Tasmania,
while as many more, having finished their term, became
settlers or were engaged as farm hands. From 1835 on
wards, until the help was happily no longer needed, the
S.P.G. continued a series of bounties to meet pressing
wants as they arose. The object first aimed at was the
erection of churches ; then the sending of clergy to minister
in them was begun ; and in one year thirty had been pro
vided for New South Wales and Tasmania. The colonists
now began to help, and 30002. a year was raised by a dio
cesan society. In 1838 Sydney had a population of 20,000
of whom 3,500 were convicts. The result may be antici
pated. A report of the House of Commons on Transporta
tion, 1838, recorded that ' more immorality prevailed in
Sydney than in any other city in the British dominions ;
and drunkenness had attained its highest pitch.' The
work which lay before the Church was of the sternest sort.
And it was done with strenuous persistency.
The details of the Church development which now went
forward need not be reproduced, and you could not carry
them in memory. From the time when the devoted Bishop
Broughton began his splendid work of governing and guid
ing — travelling vast regions to discover the places where
help was needed most — the Church grew rapidly. The
Church of England took and kept, and keeps, the lead in
the Australian Colonies.1 With the two Venerable So
cieties ever willing to support the Bishop's hands, and aided
1 See Note III.

THE CHURCH IN AUSTRALIA AND TASMANIA 77
by his own self-denying munificence, the diocese was divided.
First came the separation of Tasmania in 1842. Then, in
1847, with the aid of the newly formed Colonial Bishoprics
Fund, were established the Sees of Newcastle, Melbourne,
and Adelaide, the latter mainly endowed by the liberality
of Miss Burdett-Coutts ; and, later, by sub-division, Perth,
in West Australia, in 1857 ; Brisbane, in 1859 ; Goulburn,
in 1863 ; Grafton and Armidale, in 1867 ; Bathurst, in
1869; Ballarat, in 1875; North Queensland, in 1878;
Eiverina, in 1883 ; Eockhampton, in 1892 ; New Guinea,
in 1897; Carpentaria, in 1900; Bendigo and Gippsland,
in 1901. Since the preparation of these lectures three
new dioceses of Wangaratta, Bunbury, and North- West
Australia, have been founded.
The part taken in this development by the Colonial
Bishoprics Fund suggests that I should give it in this
place a word of description, ere proceeding with the nar
rative of the early days of the Australian Church. This
trust, which has done so much service to the Anglican
Church in its extension throughout Greater Britain and the
foreign mission-field, was orginated, in 1841, by the late
Bishop Blomfield and the Eev. Ernest Hawkins, Secretary
of the S.P.G. The Archbishop (Howley) of Canterbury
was led by them to invite the clergy and laity, on April 27,
1841, to a meeting in Willis's Eooms, at which, on the
motion of the late Mr. Gladstone, it was resolved to inaugu
rate a fund to provide, in whole or in part, the endowment
of Colonial Bishoprics. All the Archbishops and Bishops
of the Church of England and Ireland were formed into
a ' Council for Colonial Bishoprics,' and a remarkable re
sponse was granted to their appeal for funds. The first
see which the Council endowed was Gibraltar (1842), but it
took a leading part in the previous year in the establish
ment of that of New Zealand. Tasmania and Fredericton

78 THE CHURCH IN GREATER BRITAIN
soon followed (1842, 1845). Newcastle, Melbourne, Cape
Town, and Adelaide were founded, as we have seen, in
1847. Year by year the work went on, the exchequer
being from time to time all but exhausted and again re
plenished. Sixty years have now passed. The amount
raised and expended in endowment of sees, erection of see
houses, and occasional aids to episcopal expenses on en
tering on the occupation of sees, amounted, according to
the Eeport of 1898, to little short of a million pounds
(959,9322. 18s. Id.). The S.P.C.K. and S.P.G. have been
among the largest contributors to the fund. But others
have done splendidly.
The Church at large knows little of the part which
some of its members have taken in giving stability to our
Communion by the endowment of Colonial Sees. Miss
Burdett-Coutts set the finest example in this field of good
work. In 1847 her munificence endowed the Sees of Cape
town and Adelaide. In 1859 she endowed the See of
British Columbia. ' A Brother and Sister ' gave 80002. in
1848 towards the founding of the See of Victoria, Hong
Kong ; the Hudson's Bay Company and the Leith Fund en
dowed that of Eupert's Land ; Bishop Tyrell, of Newcastle,
gave up a large part of his income to found that of Bris
bane. In 1863 the Hon. John Campbell, of New South
Wales, endowed the See of Goulburn, and the same gene
rous giver offered, in 1884, from his estates in Fiji, to
endow a bishopric for that colony. In 1880, 10,0002. was
given by an anonymous Churchman for the endowment of
the See of North China ; and in the following year the
munificent Campbell family gave the like amount for
Eiverina. The venerated Bishop Austin, of Guiana, left
9,0002. for the endowment of that see. The Bishop of
Calcutta, in 1892, gave 5,0002. towards the founding of the
See of Lucknow.

THE CHURCH IN AUSTRALIA AND TASMANIA 79
One element in the Churoh development of Australia
cannot be passed over without special notice. As already
mentioned, it was in the year 1851, soon after the onward
movement which gave new bishops to Australia in the
formation of the sees of Melbourne and Adelaide, that the
epoch-making event in the history of Australia occurred —
the discovery of gold at Ballarat, Mount Alexander, and
Bendigo. The Colony of Victoria had been constituted
only a few months, the Diocese of Melbourne was just
freshly organised and in working order under the rule of a
bishop of singular devotion and power, when the ' rush ' to
the goldfields began. More than a million pounds sterling
were realised from the ' diggings ' in the first four months.
The excitement in all ranks of society was intense. In
three years the population of Victoria rose from 77,000 to
232,000. To meet the religious wants of this multitude the local
legislature appropriated 30,0002. a year, about one half of
which fell to the Church's share. It is not difficult to
trace the workings of a directing Providence in the timing
of these gold discoveries, at a moment when both Church
and colony were newly fitted to meet the crisis in the best
manner. Not only had the Church lately received a full
organisation and an able chief pastor, but the new colony
had, in Mr. La Trobe, a Governor whose influence and
example were always on the side of religion and virtue.
Had it been otherwise we might not have had to record so
fair a public provision for the religious wants caused by the
sudden coming of such a multitude of souls. The example
of the Governor was contagious. The laity of the colony
seem to have shown a real sense of responsibility towards
the spiritual wants of the rising community. As fresh
crowds poured into Victoria, from every colony and in every
English ship, the Church laity in conference passed a reso-

80 THE CHURCH IN GREATER BRITAIN
lution acknowledging that while it is lawful to accept the aid
of public money for the support of the Church, the Church
is herself bound to make all the provision possible for the
promulgation of the Gospel and the support of the ministry.
From public and private sources, in 1853, the provision
for Church support and advance amounted to 81,0002. a
year, which, with variations, continued for a number of
years. The State aid was continued till 1875, since which
time the offerings of the people have been relied on,
stimulated from time to time by gifts from the resources of
the S.P.G. During the fifteen years following the gold
discoveries, the clergy in the Diocese of Melbourne increased
from three to ninety, the churches from four to seventy-
seven, and the schools from three to one hundred and
ninety- six. The population, however, increased in equal
degree, so that it was found necessary to subdivide the
see, and in 1875 the Diocese of Ballarat was cut off, taking
a population of a quarter of a million souls, which were
placed under the care of a bishop and thirty-three clergy,
whose numbers soon swelled to fifty.
It can readily be understood that the process of special
isation and division did not go forward without the vigorous
exercise of will, devotion, and self-sacrifice. The labours
of the first Australian bishop continued until 1854 ; and he
lived to see five of the new dioceses constituted.
Bishop Broughton's example fired others. The first
Bishop of Newcastle (a see cut off, in 1847, from Sydney).
was one of the men to whose personality the Australian
Church owes most. Bishop Tyrell is noted, among other
things, for having resolutely remained at his post. He is
known as the one bishop who never came home. From
his arrival in 1848 till his death in 1879 he never left
Australia, save to make a voyage to the Melanesian Islands,
in 1851, with Bishop Selwyn of New Zealand, with a view

THE CHURCH IN AUSTRALIA AND TASMANIA 81
to connecting their spiritual care with the Australian Church.
He lived much in the saddle, making visitation tours of
1,500 miles at a time. His diocese had a coast-line of
800 miles, and ran inland nearly as far. It was five times
as large as Great Britain. He inaugurated a diocesan
endowment scheme. He himself, in temporal as well as
spiritual things, was the greatest benefactor of the diocese.
Living a frugal and self-denying life, he was enabled to
acquire sixteen valuable stations in New South Wales and
Queensland, and in 1878 he bequeathed the whole of this
property to the diocese.
Another humbler name must not be forgotten in a
Lecture in this University. It is that of a fellow-country
man of ours, a member of a leading family in the co.
Wicklow, and educated here, who illustrates by his labours
the pioneer work of the Colonial Church, and who had the
principal share in developing one of the existing dioceses of
Australia. The name of Edward Synge cannot be passed
over in an account of the Church of New South Wales.
He was chaplain to Bishop Barker, successor to Bishop
Broughton, and was engaged as travelling missionary of the
S.P.G. His district was the southern part of New South
Wales, afterwards separated as the See of Goulburn, and
part of it assigned to that of Eiverina. In 1855 he made
his first journey, sometimes on foot, sometimes on hired
horses. He took with him only such luggage as he could
carry on his saddle-bow ; and, for the rest, trusted to be
supported by the settlers whom he visited. He would
remain a day or a week in one place, holding services,
catechising the young, and organising the Church. Where-
ever he saw an opening he induced the settlers to promise
subscriptions for a church and clergyman. In four districts,
on his first tour, he thus obtained guarantees of 1,0002. a
year for these objects. ' I know,' said a traveller who was

82 THE CHURCH IN GREATER BRITAIN
with him in one of his tours in 1860, ' of no man to whom
the Church in New South Wales is more indebted than to
Mr. Synge.' The foundation of the See of Goulburn owes
its inception to him, and its endowment to a single colonial
family. Writing soon after the formation of the Diocese of
Goulburn, Bishop Barker of Sydney said : ' Most of that
which has been done has been due to the efforts of Mr. Synge,
who, by his unwearied patience and zeal, has planted, and
by his prayerful and repeated visits has watered, the seed
of divine life in every part of that vast region, which, from
the Darling to the coast, requires the traveller to pass over
upwards of 1,000 miles.' The earnest labourer's health
quite broke down under these journeys, and he returned to
England after ten years of devoted work. After a year's
rest he went out again, and declining the offer of an arch
deaconry, he remained, as Bishop Barker's missionary
chaplain, until, once more broken down, he returned to
England, and accepted, in 1871, a parish in Sunderland.
After a few months he took fever from a poor patient whom
he was visiting, and died in October, 1872.
The two leaders, Bishops Broughton and Tyrell, while
they watched with thankfulness the subdivision of their
sees, were also active co-workers in other directions, to
which I must now turn, leaving the further story of diocesan
subdivision untold.
(1) The first was in drawing all the clergy and laity
together in synodical meetings, and in further uniting all
the dioceses in one organisation.
The first step towards such organisation was taken so
far back as 1850, when a conference was held in Sydney,
attended by six bishops, at the invitation of Bishop Brough
ton. Bishop Selwyn added his weight to the deliberations,
and preparations were made for fuller organisation on the

THE CHURCH IN AUSTRALIA AND TASMANIA 83
basis of consensual compact. The work of Church organ
isation on a large scale is a difficult one, not simply because
of the complexity of details, but yet more from the diversity
of minds and the conflict of wills. Theories of state
control conflict with theories of Church independence.
Sometimes, even in episcopal breasts, lie dormant seeds of
disharmony. Theological party spirit lowers the Church's
tone, and arrests the progress of the kingdom of God. The
cost of travelling enormous distances may serve to excuse
a certain apathy about attending to the summons to a
central meeting of clergy or laity ; and some men, having
a work to do in their own particular sphere, may not see
the obligation of taking part in deliberations which are for
the benefit of the whole community.
Supported by the energetic sympathy of his leader,
Bishop Tyrell did much to overcome all these difficulties.
He worked for years at this problem. Little by little the
idea of union grew in favour. The first Diocesan Synod
was held in Adelaide, in 1855, under the excellent Bishop
Short ; the next in Newcastle, in 1865, at which the right
was for the first time claimed to meet entirely without
sanction asked from the State authorities. A Provincial
Synod for the then three dioceses of New South Wales met
at Sydney in 1869 ; and three years later, in 1872, the first
General Synod of the whole Church of Australia and
Tasmania met in Sydney, summing up in one the diocesan
and provincial by complete representation. : The autonomy
and union of the Church of England in this great country
of the southern hemisphere were now completed, anticipat
ing, by nearly thirty years, the Federation of the Australian
Colonies in one Commonwealth. The seed which a man
took and sowed in this field in 1788 had indeed grown to a
great tree. The Church presents, on the whole, a healthy
igee Note IV.
q2

84 THE CHURCH IN GREATER BRITAIN
organic- life, animated with spiritual vitality, and giving
promise, when a larger degree of the self-sacrificing and
missionary spirit is poured out upon her members, of a
glorious future.
It is not denied that here, as in other lands, grievous
harm is done to Christ's sacred cause by the presence of
party division, nor that the rivalry of denominations is a
loss of spiritual power. But the Australian Church cannot
compete with the mother Church in England in the warmth
of theological controversy. There is true life within her
borders ; an immense amount of business faculty is placed
at the disposal of the Church ; and men are found willing
to lavish their gifts from time to time for the extension of
the Kingdom of Christ.
The synodical system of the Church has been com
pleted, and works, on the whole, harmoniously. The
'Determinations,' as they are called, of the General Synod
are not binding on any Diocesan Synod unless and until
accepted by such synod. The organisation of the Austral
ian Church is now complete. It is divided into the three
provinces of (1) New South Wales, with Archbishop and
five Suffragans ; (2) Queensland, with Archbishop (Bris
bane) and four Suffragans ; and (3) Victoria with Archbishop
of Melbourne and four Suffragans. All these with the four
remaining dioceses are united in the General Synod of
Australia and Tasmania.
(2) The Bishops of Sydney and of Newcastle were the
earliest labourers in yet another cause — the sacred cause of
Missions to the heathen. Forty years before, Marsden had
laid the foundation of the Maori Church in New Zealand.
Selwyn, prince of missionary bishops, had done wonders
in New Zealand and in Melanesia. His zeal fired Tyrell,
his old college friend and companion of the days when the
two men had pulled together in their college eight. And

THE CHURCH IN AUSTRALIA AND TASMANIA 85
now together they made a voyage in the missionary
schooner, 'the Border Maid' the gift of the dioceses of
Sydney and Newcastle. From that period, 1850-1851,
dates not alone the interest of the Australian Church in the
Melanesian Mission ; but the establishment of the Austral
ian Board of Missions, the jubilee of which was celebrated
in Sydney in 1901, when all the Australian bishops, with
three hundred clergy, attended a series of remarkable
assemblies, gathered together for the purpose of deepening
missionary enthusiasm ; and the offerings at which for the
Missionary Board amounted to 8,5002.
The missions maintained, it must be said, with very
varying zeal, and in which as yet only a section of the
Church population takes an interest, are several, (a) First
comes the Melanesian Mission, associated in our minds
and hearts with the name of Bishop Coleridge Patteson.
This Mission is one of the most popular in the Australian
Church. It is partly conducted on Australian soil, (b)
The Kanakas (Melanesian islanders are known by this
name when they come to labour in Queensland) are not
being neglected, and many have been baptized in Australia.
(c) The Chinese also, though their conversion to Christi
anity is much resisted by the average colonist, who dreads
anything which may raise them into rivalry with their
English competitors in the labour market, are being taught ;
at Melbourne missionary work is carried on among 8,000
Chinese. At Sydney there is a Mission Church with an
ordained Chinese clergyman and catechists ; and among
the Christian Chinese five or six have been sent forth to carry
the good tidings to their fellow-countrymen, both in other
parts of Australia and in their own country, (d) Missions
to New Guinea have been committed to the entire care of
the Australian Church ; but the endowment of the See was
mainly due to the S.P.G., S.P.C.K., and the Colonial

86 THE CHURCH IN GREATER BRITAIN
Bishopric Fund. An increased zeal for the promotion of
this mission has been stirred up in some quarters. The
Jubilee of the Board of Missions had good effect. The
offerings for the New Guinea mission, previously far from
adequate, increased, but the annual cost of the Mission
will strain to the uttermost the energies of the Church.
With the Bishop are now associated about fifty workers, of
whom nine are clergy, (e) But it is obvious that the
aborigines of the land have, above others, a claim on the
spiritual care of the Christians of the great nation whose
coming has taken from them their immemorial home, and
in some places has forced them back into the waterless
desert, when it has not, as in Tasmania, blotted them out
as a people. It was a theory of the thoughtless and selfish
that the aboriginal is but a soulless animal, to be got rid of
by rifle, by poison, or by rum. But happily Christian
hearts have recognised, even here, the brotherhood of man ;
and sincere efforts for the improvement of the natives have
met with no mean measure of success. So far back as
1823, the S.P.G. resolved, on the petition of one of the
early chaplains, to assist an establishment for the instruc
tion of the aboriginal inhabitants of New South Wales ; 1
and, in 1829, Archdeacon Broughton, soon after his
arrival, tried to arouse the conscience of the free settlers
to their duty to the natives who surrounded them. But it
was not till 1850 that an attempt was seriously made to
reach them. What has since been done has been attended
with more success than failure. In the diocese of Adelaide,
under its first indefatigable Bishop Short, was founded a
thriving mission settlement at Poonindie. A sheep-run
was worked by the natives, whose children were placed in
school, and found fully as capable of instruction as those
of the whites. Clothed and living in comfortable houses,
1 See Note V.

THE CHURCH IN AUSTRALIA AND TASMANIA 87
and performing all the duties of village life, and making a
profitable return from the farm, the station became quite a
model place. Some of the young men came to be qualified
to read the lessons in Church, and even to conduct service
in Archdeacon Hale's absence, under whose fosterage the
work was carried on. The poor people became subscribers
to the Melanesian Mission, and when, after some years,
their former pastor visited them as Bishop of Perth, they
collected spontaneously among themselves 102., to present
him with a piece of plate. Five hundred of the natives
passed through this settlement as pupils.1 In other
Australian Colonies some similar efforts have been made.
In Perth, on the Swan Eiver, a Church institution has
fifty aboriginal children in training, all baptized, and some
confirmed, while many have passed out of the institution
and are leading civilised lives in other places. A training
institution was opened by a lady for native women at
Albany in 1852, which afterwards received a Government
grant for its efficiency. In New South Wales, the labours
of the late Eev. John Gribble, 'the blackfellow's friend,'
have been most patient and successful ; and his son, Eev.
Ernest Gribble, superintended the Bellender Ker Mission
in Queensland for many years, 1894-1910, where many
hundreds of the aborigines are learning the arts of civilisa
tion and the power of religion. An interesting party from
this Mission was on view at the late jubilee celebration of
the Mission Board. Failure to produce reformation and
amelioration by social means alone has caused the Govern
ment to place in the hands of the Australian Board of
Missions a colony formed on Fraser's Island near Brisbane.
Here all sorts of useful works are blended with recreation
and education, and great hope is felt that the Fraser's
Island settlement may produce many a useful citizen.
1 See Note VI,

88 THE CHURCH IN GREATER BRITAIN
Such is an outline of the missionary work being carried
on by the Australian Church, to which it should be added,
that, under the influence of the Church Missionary Society,
not a few educated ladies have given themselves to the
foreign field, and some have laid down their lives for their
Master in China.
(3) To"the account of the missionary work of the Church
should be added a note of its educational efforts. The
Christian education of the young is carried on under stern
difficulty on account of the character of the Government
schools. National education is free, compulsory, and secular.
In many parts of the Commonwealth the clergy are not per
mitted to enter the schools to give religious instruction ;
and it is a general complaint that there is much ignorance
of religious truth among the rising generation. Denomina
tional Church schools now receive no Government grants,
and the efforts of the bishops and clergy are chiefly con
centrated on promoting the efficiency of Sunday-schools,
which are an important feature of Church work in the
Colonies. In the presence of a completely secular system of public
education J it becomes necessary for the Church to organise
not only her Sunday-schools in the highest efficiency, but
to place Church schools wherever possible. High schools
are to be found in most of the Colonies ; but much is left
still to be done in this direction.
At the Church Congress at Folkestone, in 1892, the
Bishop of Manchester drew a vivid picture of the results
of neglect of religious education in Victoria. Sunday-
schools, he stated, had failed to make good the deficiency
1 For result of the recent Referendum on the question of intro
ducing Bible teaching into the State schools of Queensland, see the
Mission Field for July, 1910, and The East and the West for April,
1911,

THE CHURCH IN AUSTRALIA AND TASMANIA 89
in the State schools ; and he described the results of the
secular system as being a great, continuous, and terrible
demoralisation of the people. There are, doubtless, other
elements which produce the low moral tone complained of
by the bishop ; but, without attributing every crime to the
absence of religious instruction in the State schools of
Victoria, we might unquestionably consider it a large factor
in forming some of the conspicuous characteristics of those
to whom the bishop referred.1
(4) The Pastoral work of the Church is being carried
on by many able men, both from the mother country and
Australia. The Church is doing much to raise up a homebred
ministry and episcopate, but the time has not yet come for
her sons to devote themselves in adequate numbers to the
immense labour of winning that great continent for Christ ;
and she must still look to Great Britain and Ireland for
workers. Much of the Church's work among her own people is
strictly of a missionary character. Multitudes flock to the
plains and mines of Perth and of Queensland. The mining
camps of Coolgardie and elsewhere still look to the home
land for most of their mission clergy. These mining dis
tricts, crowded with a multitude of men from many lands,
to whom the temptation is ever present to forget God and
worship pleasure and money, call for help. Loud is the
call from these throngs of immortals for men of the right
stamp to go forth from the Church at home and win them
by a manly and genuine Christianity. The clergyman who
is a true man will ever be welcomed by the rough miner to
his camp ; the man who can ride far, and fell trees, and
build himself a house with his own hands, and cook his
own food ; who does not shrink from physical hardship, or
1 See Note VII,

90 THE CHURCH IN GREATER BRITAIN
quail in the presence of rough language and rude manners,
among men who are not always silver-tongued in the
presence of ' the parson.' Above all are wanted men who,
knowing and loving Christ fervently, do not stand above
their sinful brothers, but, while they walk with God, know
also how to walk with men of all sorts, on the ground of a
common brotherhood, and to avoid all party watchwords
and practices. And this call for men of the right stamp
comes to our ears not from the mining districts alone, nor
only from the plains of Perth,1 but from the farming lands
of Eockhampton,2 Eiverina,3 Brisbane, and Carpentaria,
and from the lately constituted Dioceses of Bendigo (1902),
Wangaratta (1902 , Gippsland (1902), Bunbury (1904), and
North- West Australia (1909). To those ardent souls who
long for an opportunity to do more for their Lord than
reiterate a message neglected because too familiar in some
village church at home, who burn to be somewhere in the
front of the battle where there is hardship to be endured,
the devil's kingdom to be assailed, or wanderers recalled
who have forgotten God for years, the openings in the
Australian Church are many, and they may be warranted
to afford the reality which is sought. The mining camp,
the wide sheep-run, stretching from horizon to horizon, the
noisy shearing shed, where rum and gambling are doing
Satan's work, will all test the mettle of the worker for
Christ. But he will feel every day that he is wanted there,
and that is a stimulant and support not always to be had
at home, where the disease of spiritual satiety is epidemic.4
Offers of service for a limited time can be made more
suitably for a colonial diocese where English is spoken,
than for work among the heathen where a new tongue has
to be mastered. It is well that it should be known that
1 See Note VIII. a See Note IX.
8 See Note X. * See Note XI.

THE CHURCH IN AUSTRALIA AND TASMANIA 91
facilities are now given for such temporary service in the
colonial field; and a beginning has been made by the
determination of several of the English and Irish bishops to
retain on the roll of their clergy the names of men who are
serving abroad, with a view to recognising foreign service as
not that of an alien Church, but of our own ; and the time
so given is, under this plan, to be reckoned in computing
a man's length of ministerial service, or as entitling him to
a ' good service pension ' in Ireland.
The S.P.C.K. have been giving special attention to this
subject, and in 1898 formed a Council for Service Abroad in
connection with the United Boards of Missions of Canter
bury and York.1 It will be long ere the Australian Church
can dispense with our aid in men ; and candidates for the
colonial ministry will be encouraged by the feeling that
more and more the whole Anglican Church is being drawn
together in spiritual unity, and that in all English-speaking
lands she is one.2 He who offers for the Colonial Church
is not leaving his own, but rather proceeding to one of the
posts of honour, because of difficulty, in the one great
Communion which, please God, is destined to be the true
teacher of souls and healer of divisions in many lands.
1 See Note XII. 2 See Note XIII.

92 THE CHURCH IN GREATER BRITAIN

LECTUEE V
THE CHURCH IN THE PROVINCE OF NEW ZEALAND
' He shall not fail nor be discouraged till he have set judgment in
the earth ; and the isles shall wait for His Law.' — Isaiah xiii. 4.
' A few faithful men, by the power of the Spirit of God,
have been the instruments of adding another Christian
people to the family of God. Another Christian Church
has arisen in the midst of one of the fiercest and most
bloodthirsty nations that ever lived.'
So spoke George Augustus Selwyn, first Bishop of New
Zealand, shortly after his arrival, in 1842, in the colony
where, for nigh thirty years, the agents of the Church
Missionary Society had been carrying on, in the face of
opposition which must have dashed the hopes of less
devoted men, the evangelisation of the Maori tribes of the
Northern Island.
The ecclesiastical province of New Zealand, of which,
in the course of these Lectures on the ' Church in Greater
Britain ' I have to-day to speak, furnishes an example of
the twofold work of Church extension — the evangelisation
of the heathen, and the organisation of a branch of the
Church among the colonists. In contrast to the work of
the Church in other colonies, direct missionary labour
had long precedence in the field. In fact, New Zealand as
a colony owes in large measure its existence to the success
which had attended the preparatory work of Christian

THE CHURCH IN NEW ZEALAND 93
missions for many years before colonisation began. It was
the Christian missionary who, taking his life in his hands,
braved the terrors of a first residence in that land of fierce
warfare and cannibalism. 1. The Missionary Period
The Church history of the Province, which now consists
of seven dioceses, highly organised and marked by a vigor
ous and expanding life, began in a singular way. A devoted
English chaplain, Samuel Marsden, whose name has
already come before us as the unflinching champion of
the Faith of Christ among the hardened convicts and the
worldly authorities of Port Jackson, was brought, as it
might seem by accident, in the year 1803, in contact with
several dark-skinned strangers at Parramatta, whose appear
ance strangely impressed him. ' They are a noble race,' he
wrote to a friend in England, ' vastly superior in under
standing to anything you could imagine a savage nation
could attain.' These were Maoris, natives of New Zealand,
then practically a terra incognita to all white men.
The honour of the discovery of these islands is divided
between Tasman (1642) and Captain Cook (1769-77).
The difficulty of gaining a footing there is illustrated by the
tragic fate of those who landed from the first two ships of
discovery. Tasman had four men killed by the natives.
A similar fate befell twenty-eight Frenchmen in 1772 ; and
the crew of the ' Boyd ' in 1809 perished in like manner
almost to a man. A few whale-fishers had from time to
time made a temporary sojourn on the coast, but no one
obtained a secure foothold there till Marsden came.
There was that in the breast of this strenuous Christian
which could not resist the silent appeal of so much ignorance
and sin for Christian help. Marsden's was one of those
rare spirits which combined man's strength with woman's

94 THE CHURCH IN GREATER BRITAIN
tenderness; and when the love of God takes complete
possession of a heart like his, you have the material of great
deeds. The records of the labours of the Apostle of the
Maoris extend to great length. It is impossible to do more
than glance at them. Beginning by opening part of his
house in Parramatta to several of these New Zealand tribes
men, he later on made the voyage to England to persuade
the newly constituted Church Missionary Society to send
missionaries to the Maori tribes. By a singular providence,
on his return voyage he came in contact with and was able
to befriend a Maori chief, who had received cruel treatment
at sea when on an adventurous voyage to England ; and
the friendship, thus formed, enabled him to decide on the
plan — which was not carried out for several years — of going
to New Zealand with the chief, and living among his people.
A massacre, attended with cannibalism, of a ship's crew on
the shores of the North Island, caused the Governor of
Port Jackson to refuse permission for five years to the
chaplain and his missionary party to proceed to New
Zealand. At length difficulties lessened. Marsden, hiring
a ship for the adventure, with several friendly Maoris,
including the chief Euaterra, and two artisan missionaries
from England, effected a landing close to the scene of the
massacre of the ' Boyd's ' crew, and, in their helplessness,
were wonderfully, preserved from all danger. Marsden
preached, on Christmas Day, 1814, the first sermon ever
heard in New Zealand, on the words, ' Behold, I bring you
glad tidings of great joy.' It was the dropping of the first
seed in a fruitful field. By means of an interpreter,
probably Euaterra himself, the people, who crowded round
in astonishment, were assured that these white men came to
bring them comforts, arts, and lessons in the cultivation of
the soil. A spell seemed to have been cast on the savage
nature. The beginning of civilisation had come.

THE CHURCH IN NEW ZEALAND 95
It was then the opinion of the leaders, both of the
Church Missionary Society and of the kindred London
Missionary Society, that the way for the Gospel must be
paved by the teaching of certain arts. The first mission of
the latter Society to Tahiti (1787) consisted of thirty persons,
four of whom were ministers and the rest tradesmen. The
teaching of religion was to be placed second, of the arts
first, according to this theory and early practice. The time
came when a recasting of the theory was seen to be
necessary ; and from that time to this, all missionary
societies have placed the teaching of the faith in the fore
front of their work.
This enterprise of 1814 was the first of a long series of
visits by Marsden, extending over twenty-three years. He
won chief after chief to friendship. He attempted, with
some success, to reconcile hostile tribes. He established
the keeping of a Sabbath, as a ' Ea Tapu ' or sacred day.
The chief Euaterra and his tribe erected a rude building
and an enclosure for worship, the ribs of cast-away whale-
boats furnishing seats for the people. Marsden brought
back some native lads with him to Sydney for instruction, a
forecast of Selwyn's plan in later years for evangelising
Melanesia. By the time of the death of the first friendly
chief he bad gained a certain foothold in the land. This
foothold was shared within a few years by the earliest
Wesleyan missionaries, who soon followed in Marsden's
steps.1 The earlier progress was checked by many reverses.
Suspicions were aroused as to the Englishmen's motives in
coming, and there were advisers who insisted that it was for
the purpose of enslaving the owners of the land. Theft and
other petty annoyances, the determined refusal of some
chiefs to exchange native produce for anything but firearms
1 See Note I.

96 THE CHURCH IN GREATER BRITAIN
and ammunition, the attempt to starve out the missionary —
were all tried by those who were hostile. The failure in
moral conduct of one of the original lay missionaries, and
his dismissal, the continual wars of the tribes, cruel decep
tion by one chief from whom great things had been hoped
— all these tended to make difficult, almost to the limit of
impossibility, the work of the mission. After the first flush
of success, the teaching of Christianity had, for a consider
able time, to give place to the pursuit of a mere struggle to
maintain a position on the island.
It was a sore trial of faith and perseverance of the
devoted leader. The turning-point came about ten years
later, when two men of singular ability and devotion offered
their services to the Church Missionary Society for the work
in New Zealand. Henry Williams, a young naval lieuten
ant, and his brother William Williams, a surgeon, gave
themselves to the work at a time when its encouragements
were at the lowest ebb. They were ordained, and went out
in 1822 and 1825. No men in the whole history of
Church of England Missions have done greater work than
these. They refused to be turned from their purpose by the
report brought home to England that the mission was at
the point of collapsing. A new station was opened in the
Bay of Islands ; the story of the ' Boyd ' massacre was re
versed. The passengers of a wrecked vessel were kindly
treated by the natives on the coast. The varied labours of
the two brothers cannot be described here. Enough to say
that they lived to see, in the words of Mr. Eugene Stock, ' the
whole Maori people brought under the sound of the Gospel,
thousands of true converts brought into the Church, hun
dreds dying in the faith of Christ, and a great British colony
established in one of the finest climates of the world. Not
without trials, disappointments, and dangers ; yet with re
sults, through God's blessing, almost unparalleled in miss-

THE CHURCH IN NEW ZEALAND 97
ionary history.' By 1825 several of the leading chiefs and
their families bad been baptized.
Such was, in brief, what we must call the missionary or
pioneering period in the history of the New Zealand Church.
It is the introduction to, and more, it is the effective pre
paration for, the Colonial period. No serious attempt at
colonising New Zealand had ever been made by English
men, until the missionary had softened some of the native
ferocity, and had prepared the tribes willingly, nay, gladly,
to receive the white man's sovereignty, and to sell their
land to the settlers. Much of the savagery of New
Zealand was abated by the grace of God ere colonisation
began. These are facts; but they are facts which it is the
custom of most historians to ignore. Much as — in varied
ways, socially, economically, morally — the Empire owes to
the pioneer work of missionaries, it is the fashion now to
attribute these forward movements to other influences : now
to attribute to the missionary's self-sacrificing labours mis
chievous effects. In the story of New Zealand, the ignoring
of missionary work, save when it is wished to point out
its failure, is quite the habit of public writers. In Mr.
Woodward's volume on the ' Expansion of the British
Empire,'1 when describing the founding of the New Zea
land Colony, he is silent as to the thirty years' preparation
which I have described. The obtaining of the treaty of
Waitangi is attributed solely to the ability of Captain
Hobson. Nor does there seem elsewhere in any part of
bis interesting volume, save in the acknowledgment of
the services of missionaries as protectors of South African
natives against the Boers,2 an expression of any conscious-
1 For a very different judgment, see Rusden's History of New
Zealand, vol. ii. p. §10,
2 Pages g82-3, B

98 THE CHURCH IN GREATER BRITAIN
ness that the civilising influence of Christian missions has
been an element in the expansion of our Empire.
Before we go on to study the Colonial period and the
organisation of the Church, we must not fail to notice once
again, as we have done in some of our earlier studies, how,
under the blessing of God, the expansion of His Church is
always associated with the names of some few individual
labourers who have consecrated their all of time, talent,
and strength to God's service. In New Zealand three such
personalities have come before us in the missionary period.
Neither Marsden nor the Williamses could read failure,
though all but they despaired. Men of diverse temperament
were these, but each of a strong individuality. In Marsden
the type of countenance, the massive head and jaw, indicated
an obstinate character which, directed by noble and self-
sacrificing principles, means victory wherever its possessor
moves. Henry Williams was a natural leader of men, of
cool intrepidity, self-possession, and fertility of resource;
and able, when necessary, to exert great physical strength.
His brother William possessed an extraordinary gift for
languages : a man of loving heart, of sober judgment, of
spiritual fervour and unruffled calm. To these names we
must add that of the Eev. Eobert Maunsell, a distinguished
son of this University, who, a little later, was the translator
of Holy Scripture and the Prayer-book into Maori. Maun
sell joined the mission twelve years after Henry Williams ;
but his arrival was well timed. He placed Christian litera
ture in the hands of the Maori. Soon large editions of
Scripture and of the Prayer-book were called for. Thirty-
three thousand copies of the Morning and Evening Prayer
were soon in circulation, and converts to Christianity, as,
in later years, in Uganda, carrying the beloved sacred vol
umes in their hands, voluntarily sought out their brethren in
the other islands, so that, in the course of his first visitation

THE CHURCH IN NEW ZEALAND 99
in the Middle Island, BishopSelwyn found the way fully pre
pared for his ministrations, and the people, as yet unvisited
by any English teacher, able to say the Creed and answer in
the Catechism solely as the result of the labours of native
and voluntary teachers carrying Maunsell's translations in
their hands.1 2. The Colonial Period
Two important events introduced the Colonial period of
the Church history of the New Zealand Province. They
both date from the same time — the years 1839-40.
(1) The first beginnings of organised colonisation date
from 1839. In that year was formed the New Zealand
Land Company, which, now that tribal hostility to for
eigners had been mitigated by Christian influence, found
means to purchase large tracts of land from friendly chiefs
for re-sale at a profit to settlers. This commercial company
subsequently paid scant respect to the provisions of the
treaty made in the following year, regulating the purchase
of land from the chiefs. But the transactions of the Com
pany were too often winked at by the authorities, and vast
tracts were 'purchased' at ridiculous prices — a thousand
acres for a few axes or muskets.2 The arrival of Sir George
Grey, in 1845, arrested the process, which, had it been
pursued unimpeded by authority, would either have exter
minated the natives or have driven them to rise to attempt
the extermination of the settlers.
The Land Company did good work, however, in greatly
facilitating emigration. It sent out, in the first year of its
operations, three ships, which arrived in 1840. The town
of Wellington was founded on the southern shore of the
northern island, and 500 settlers soon were encamped there
in tents and huts. With the first ship the Society for the
i See Note II. 2 See Note III.
h2

100 THB CHURCH IN GREATER BRITAIN
Propagation of the Gospel sent out the first of seventy
missionaries, whom it has supported in the Colony — the
Eev. J. F. Churton — who held his services for the settlers
in a wooden lumber-room, until, offended by the rude and
unsavoury surroundings, they left their chaplain to minister
to empty benches. The place was, however, soon filled by
a throng of natives, who showed an interest in the Gospel
to which this band of worldly-minded Englishmen were
strangers. ' Here is a people,' wrote Mr. Churton, ' who
are waiting and willing to welcome us because we are
Christians. It is not as a man, but as a missionary — " the
white man's missionary " — that I find in every one of them
a friend.' Mr. Churton was soon moved northward to Auck
land, where within a year or two, 1,500 white settlers were
found. A permanent church was commenced, and payment
for labour was asked by the native workmen, not in the form
of clothing, sugar, and tea, much less in that of powder and
muskets, for every man seemed first of all to desire to
possess a copy of the Scriptures in his own tongue. ' Sancta
simplicitas,' we exclaim. But who can view without regret
the rapid contamination by contact with vicious and
money-loving Englishmen of the natives of such new lands
as New Zealand or Uganda ?
(2) The second important event of the same period was
the conclusion of the treaty of Waitangi, already alluded
to, whereby sovereign rights were made over to the Queen,
and New Zealand was declared an independent colony.1
England was welcomed to New Zealand by the natives, who
at that period believed every Englishman to be a Christian,
and who had hitherto learned to look up with trustful
respect to the Christian ideal as exhibited in their teachers.
Eude was their awakening, later on, and bitter the retaliation
that followed, 1 See Note IV,

THE CHURCH IN NEW ZEALAND 101
Arising out of the settlements under the Land Company,
an interesting, but not wholly successful, experiment was
made when a Church Society for New Zealand was formed,
which aimed at planting a strong and exclusively Church
of England colony in the Middle Island with a bishop at
its head. This was the origin of the Canterbury settlement,
which has developed into the Diocese of Christchurch,
and still keeps much of the Anglican colour of its first
design. About 24,0002. were invested in land by the Canterbury
Association ; but some of the endowments remained long
unproductive, and but for the assistance of the S.P.G. the
development and organising of the Church must have been
indefinitely postponed. On the appointment of Bishop
Harper, in 1856, there was a population of 5,000 in. Christ-
church, 70 per cent being church-people. For eighteen
years the diocese received aid from the S.P.G. The
Society, although its labours were chiefly among the
European population, numbered among its missionaries the
Eev. G. P. Metu (a native pastor), who twice refused a seat
in the Legislature in order to devote himself to the spiritual
welfare of his Maori fellow-countrymen.
The year 1841 was memorable in the whole Church for
another movement, to which I have already alluded, the
formation of the Colonial Bishoprics Council, which success
fully promoted, by its influence, although it was not required
to support by its funds, the first New Zealand bishopric.
The diocese received, in the person of the honoured George
Augustus Selwyn, in that year its first bishop, whose income
was provided in equal parts by the Colonial Legislature and
by the Church Missionary Society.
The appointment of a bishop had been first suggested
by Bishop Broughton, of New South Wales, in his report
to the C.M.S. in 1839. The Eev. H. Williams had urged

102 THE CHURCH IN GREATER BRITAIN
the necessity of a living head to the Church, to whom a
hundred questions of order should be referred. The C.M.S.
Committee, in 1839, resolved that ' if an eminently devoted
individual were raised up, the blessing to be anticipated
from his appointment as bishop would be very great.'
The Church Society pressed the claim ; the Archbishop of
Canterbury and the Bishop of London were earnest to see
it realised; the New Zealand Company brought their
political influence to bear ; the Colonial Bishoprics Council
warmly sympathised, and George Augustus Selwyn was
selected by Archbishop Howley, and consecrated to his
great work at Lambeth, October 17, 1841, in his thirty-
third year.
From that appointment dates the beginning of the
organisation of the ecclesiastical Province of New Zealand.
As we have seen in Canada and Australia, and as we shall
see again in the West Indies and South Africa, so here,
step by step, subdivisions of dioceses have been effected as
Church population grew, each new see representing a large
amount of fresh labour and self-sacrifice, well rewarded
by spiritual growth and advance. The Church of the
New Zealand Province now numbers seven colonial dio
ceses and one missionary bishopric of Polynesia, and had
a Church of England population of 368,000 l (in 1907),
ministered to by 403 clergy, with the assistance of a large
staff of paid and unpayed lay readers, whose labours form
an important element in the pastoral work of the colonial
Church. A large amount of this fine development is to be
credited to the fostering help of the Society for the Propa
gation of the Gospel. The connection of the S.P.G. with
New Zealand began in 1841, and continued until 1880.
From the first Bishop Selwyn asked the Society to entrust
him with an annual ' block grant ' for endowment, rather
1 This represents 41 p.o. of the whole population of New Zealand.

THE CHURCH IN NEW ZEALAND 103
than with stipends for so many olergy. The latter plan
had proved, in Canada, a check on local effort ; the former,
under Selwyn's management, promoted it. The bishop
took out with him, in 1841, four S.P.G. clergy, and one
C.M.S. missionary, three candidates for Orders, and two
teachers. During the next ten years, the S.P.G. gave
7,0002. for endowments, and the New Zealand Company
followed its example. The Society gave also 3002. a year
to St. John's College, Auckland. Subsequently help was
also given by the Colonial and Continental Church Society,
which still aids Chinch work in New Zealand.
In aid of the building up and support of Church work
the Propagation Society — showing itself the special friend
of the colonist, as the C.M.S. had done in the case of the
Maori — expended in forty years a sum of about 100,0002.
Bishop Selwyn, looking back, after his retirement from
New Zealand, on the growth of the Church under his
pastorate, said : ' I was once the sole bishop in the colony.
There are now six dioceses there, and every one of the
bishops, if applied to, would bear testimony that the
institution of their sees, and the support of their clergy,
are mainly owing to the timely aid given by the S.P.G.'
This period (1839-41) links together the political, social,
and religious history of our colony in the antipodes. The
new bishop was, in more senses than one, a real maker of
the Church. Under him the white man and the Maori
began to learn their brotherhood. He was as much the
bishop of the New Zealander as of the Englishman, and
was wont to delight the former by calling himself a half-
caste. If ever Selwyn was unpopular among the selfish
and worldly of the colony, it was when he championed
the rights of the Maori, and rebuked the selfish Christian
for his unchristian dealings with his dark-skinned brother.
The Church history of the province is of especial interest

104 THE CHURCH IN GREATER BRITAIN
and importance, from the fact that it was on the soil of New
Zealand, and mainly through the organising ability of its
first bishop, that the full synodical system of a non-
established branch of the Anglican Church was evolved,
primitive models being adapted to the circumstances of
modern times and new communities.
It was only by degrees that the discovery was made by
the several colonial Churches that they were free to organ
ise themselves as voluntary bodies, unrestricted by the
Crown and its Letters Patent. When, in 1850, a confer
ence of the Australasian bishops had met at Sydney, under
Bishop Broughton, the members carefully avoided calling
the meeting a synod, for at that time they believed them
selves to have no authority to hold one. But light was
soon shed on the position. Mr. Gladstone urged the
bishops to organise themselves ' on the basis of voluntary
consensual compact,' as the original basis on which the
Church of Christ had acted from the first. Soon afterwards
Bishop Short, of South Australia, had obtained an opinion
from the highest legal authorities in England, entirely
favourable to liberty of action. In Canada the first Diocesan
Synod, formed by Bishop Strachan, had not attempted to
meet without the sanction of the home authorities (1853).
But this fettered state of the Church was not to last. To
the Governor-General of Canada, in 1856, the Secretary
for the Colonies wrote some simple words, which had all
the effect of an oracle : ' I am aware of the advantages
which might belong to a scheme under which the binding
force of such regulations ' (as may be necessary in framing
a Church constitution) ' should be simply voluntary.' This
letter seemed to clear the atmosphere wonderfully. It
swept away the complex fetters of Eoyal Charters, legisla
tive enactments, Letters Patent, and imperial and colonial
control ; and it was not long before, first in South Africa

THE CHURCH IN NEW ZEALAND 103
(1857), and next in New Zealand (1860), the voluntary
system, unlimited by the authorities of Church and State
at home, was made the basis of joint aotion by bishops,
clergy, and people.
When Selwyn was assured of his freedom, so long un
recognised, he proceeded to utilise the opportunity pre
sented to him, and, wisely carrying the sympathies of the
Church with him, and not moving a step without the
support of the clergy and faithful laity, he framed a Church
constitution which provided for full episcopal and synodi
cal government, and entered into many particulars of
Church life hitherto unprovided for.
The bishop began by calling a conference, in 1857, of
bishops (2), representative clergy (8), and laity (7), to
adopt a constitution for the Church, the principles of
which had already been carefully considered by the leading
clergy and laity. The missionary clergy were fully repre
sented. Of the laity, several held high positions in the
Colonial Government. The Constitution began by affirm
ing the Church's complete adherence to the Church of
England in her doctrine, sacraments, Ordinal, and Articles.
It provided for a governing body to be called the General
Synod of the Branch of the United Church of England
and Ireland in the Colony of New Zealand ; to consist of
the three orders — bishops, clergy, and laity ; the consent
of all being required to all acts binding on the Church.
The constitution of the New Zealand Province holds an
important place in the ranks of similar documents.1 It
was the first, after that of the Protestant Episcopal Church
of the United States, to provide for the ruling of a non-
established Church. To members of the Church of Ireland
this Constitution, which owes so much to Selwyn's well-
balanced mind and grasp of true Church principles, is of
1 See Note V.

106 THE CHURCH IN GREATER BRITAIN
particular interest, not a few of its leading provisions hav
ing been reproduced in our own Constitution.1
From that period the synodical life of the Province has
worked, in spite of occasional friction, very satisfactorily.
A recasting of some of its provisions took place in 1865,
the chief result of which was the readjustment of the
relations between the General and the Diocesan Synods.
In both Australia and New Zealand, at the beginning, the
General Synod had been regarded as the fount of authority,
and the Diocesan as possessing only delegated rights.
This error, or anomaly, was now corrected.
The Melanesian Mission
To the ecclesiastically minded churchman the connec
tion of Bishop Selwyn with the development of synodical
action forms one of the more interesting features of his
memorable episcopate. But to the lover of men he is
endeared rather by his missionary devotion and by his
strenuous life of peace-making. Selwyn's missionary work
lay in the wide reaches of the western Pacific. By a slip
of the pen a clerk in the Colonial Office gave to the first
Bishop of New Zealand, in 1841, jurisdiction reaching to
the 34th degree of north latitude. The 34th degree of
south latitude, which is that of the northern extremity of
New Zealand, was doubtless the limit intended. But this
was not the man to resent an addition of four thousand
miles to his sphere of responsibility. From an early
period in his episcopate Selwyn looked over the wide
Pacific waste to the countless islands of Polynesia and
Melanesia thus placed under his spiritual oversight. In
addition, he had received a charge from Archbishop Howley
to consider New Zealand as a central part of a system
1 See Note VI.

THE CHURCH IN NEW ZEALAND 107
extending its influence in all directions. Selwyn took no
narrow view of his responsibilities. The burden might
seem too great to be borne, but he would do what he could.
On inquiry, he learned that the Presbyterian and Wesleyan
missions had practically occupied the whole of the Poly
nesian Archipelago, together with the Friendly and Fiji
Islands. Not so in the case of Melanesia, a region com
prising the groups of the Solomon Islands, New Hebrides,
New Caledonia, and the Loyalty Islands. Seven years
passed ere he could relax his labours in New Zealand
sufficiently to take a first step in this wider field. He soon
conceived the idea of placing a mission to Melanesia on the
conscience of the Australasian Church as a whole. He
found in his old college friend, Bishop Tyrell of Newcastle,
a spirit ardent as his own in the work of evangelisation.
Selwyn's first voyage in the archipelago was in 1849 ; it
resulted in his carrying five native lads with him to
Auckland for instruction. Next year these scholars were
returned to their homes, and others sought in their place.
In the second voyage the bishop was accompanied by
Bishop Tyrell, and thenceforward the Australian Church
has taken no small part in the support of the Melanesian
mission. The mission ship,1 the ' Border Maid,' was the
gift of some of the Australian dioceses.
The story of the adventurous progress of this mission
cannot be told here. How Selwyn became the beloved
friend of the swarthy islanders ; how often, when visiting
new regions, he took his life in his hands, and fearlessly
swam ashore to open communications with threatening
natives ; how hundreds of young islanders received instruc
tion year after year, first in the mission school at Auckland,
and later at Kohimarama; how many became teachers,
and some ministers of the Church ; 2 how the head-quarters
1 See Note VII. 2 See Note VIII.

108 THE CHURCH IN GREATER BRITAIN
of the mission were transferred to Norfolk Island (1867),
formerly the sea-girt prison of the most dangerous class of
convicts ; how large a part in the mission was performed
by a fellow-countryman of our own, Eev. George H.
Nobbs, who laboured, first, for the Pitcairn Islanders, and, .
later, was the faithful helper of the bishop in Norfolk
Island. And, lastly, of the devoted life and martyr death
of the beloved Bishop Coleridge Patteson, Selwyn's chosen
lieutenant and successor in the Melanesian portion of the
province. The conduct of this mission, which has brought
light and life to so many thousands, was for years the
object of Bishop Selwyn's most intense interest.1
But these bright lights of his episcopate are thrown into
clearer relief by its shadows. War more than once dis
tracted the colony, apostasy the native Church. From
1844 to 1848, and again from 1860 to 1866, the colony was
in an almost continual state of warfare; and while the
arms of England were victorious in the end, the many
painful incidents and reverses of war with native tribes
caused some alarm for our tenure of the colony. The
Taranaki war (1860 to 1866) gave occasion for many an
act of heroism on the part of the bishop and his clergy,
when they felt themselves called to risk their safety to
warn isolated settlers of their danger, or to interfere
between the combatants with pleas for peace. The bishop
came to be looked upon with dislike by the party who
sought the extermination of the, Maori. 'Here comes the
bishop to prevent us from fighting the natives,' was a
usual saying. Meanwhile the clergy impartially acted as
chaplains and evangelists to both sides. The bishop
championed the land rights of the islanders in the face of
much opposition. But at the close of the war he was
awarded a medal by Government, and a fund was sub-
1 See Note IX.

THE CHURCH IN NEW ZEALAND 109
scribed by the colony to enable him to place stained-glass
windows in his private chapel.
While the Taranaki war was in progress, in 1865, a
greater trouble fell. The Pai Mariri, or Hau-hau heresy
or apostasy, a compound of heathenism, Judaism, and
Eomanism, was originated by a clever impostor, or, possibly,
a lunatic, who pretended miraculous powers, and in
spiration from heaven.1
Mission stations were swept away, and one brave
missionary of the C.M.S., Volkner, was martyred after
cruel torture. Bishop Selwyn was constrained to utter
the pathetic words, in striking contrast with those of his
first address in Pahia in 1842, with which this Lecture
opened : ' I have now one simple missionary idea before
me — of watching over the remnant that is left. Our native
work is a remnant in two senses — a remnant of a decaying
people, and a remnant of a decaying faith. The works of
which you hear are not the works of heathen — they are the
works of baptized men, whose love has grown cold from
causes common to all Churches of neophytes, from Lao-
dicea downwards.'
Yet, amid the sad scenes of this time, when fanaticism
lent new horrors to war, the native pastors remained, with
out exception, true to Christianity, though two-thirds of
their countrymen forsook the religion of the Cross. The
native churches, in many cases, went on quietly raising
funds for endowment, as though the foundations were not
shaken.2 A few years later it could be reported that, in spite
of all these losses, the native churches were better supported
by their congregations than those of the colonists. ' Keen
were the taunts,' writes Mr. Eugene Stock, ' of the news-
1 See Note X.
2 During the period of this war the Maoris of Waiapu raised 5462,
for episcopal endowment, and 500', for the native pastorate.

110 THE CHURCH IN GREATER BRITAIN
papers at the results of missions in New Zealand. But the
real results were shown in the Christians who still remained
steadfast ; in the faithfulness of the Maori clergy ordained
by Selwyn and Williams, and in the extraordinary chivalry
and tender care of captured English officers exhibited by the
Christian chiefs who were fighting, as they verily believed,
for their just rights and their hearths and homes.' 'One
striking scene,' adds the same writer, ' must be mentioned.
In 1867 two tribes had a quarrel, and proposed, on a par
ticular day, to fight it out. The evening before, they were
in their respective camps, when the word went round : " Te
Wiremu is dead ; " that was Archdeacon Henry Williams,
entering into rest after forty-five years of labour without
once coming home. A truce was at once proclaimed ; both
sides attended the funeral, and a day or two after they met
on the battlefield, when, instead of fighting, the chiefs read
portions out of the Maori Bible, and the two parties prayed
together, and then, in a united meeting, made speeches
about the friend they had loved, which went on for several
hours. That was the true proof of the value of the Maori
mission.' From that war and that apostasy the native Church has
never fully recovered. The diminishing numbers of the
tribes foretell their final extinction. Whereas, at the time
of the treaty of Waitangi, they were estimated at 100,000,
against 5,000 settlers, the proportion was, in 1896, less
than 40,000 out of a total population of 743,500.1 The
present religious condition of the native Church is candidly
described in the latest reports of the Society which has
1 There are now (1909) twenty-six native clergy ministering in the
Diocese of Waiapu to their own people, and two acting as missionaries
among those who fell back to heathenism in the war of thirty-eight
years ago. The endowments of these clergy are in great part pro
vided by native Christians.

THE CHURCH IN NEW ZEALAND 111
so long and so faithfully ministered to their souls. In 1899
the Church Missionary Society reckoned 18,251 native
Christians, 2,500 of whom were communicants of the
Church. The sum raised by the native congregations
amounted to 1,9362. in that year. There were 329 native
lay teachers; but the tone of religion is confessed to be
unsatisfactory : ' Pastoral support flags ' (Eeport, 1899,
406) ; ' the native mind is in a state of unrest ' ; ' witchcraft
is influential ' ; the report from Waiapu is distressing.
' Communicants are fewer ; a new superstition, Tohungaism,
wins its way. It is a form of spiritualism. The Maoris
seem to be bewitched in all parts of New Zealand by these
men.' (Eeport, 1899, 407.) ' Maori clergy, their wives,
chiefs, and communicants, all run after these Tohungas to
be healed, and the result is always the same — death.'
Later reports show some abatement of this superstition.
' The observance of the Lord's Day is disregarded. The
places of native clergy who have died are hard to fill. In
other districts more hopefulness prevails ; drinking customs
are doing less evil, but the younger Maoris are inattentive
to the call to Church worship. There is not only a revival of
old superstitions, but a growth of indifference and callous
ness to religious influences not unlike that shown by a
large section of the working classes at home.' It is not to
be wondered at that the comparative failure of this great
mission should be a favoured text for the cynicism of anti-
missionary writers.
But it seems to be, however much we may lament the
fact, a law of the development of races under the influence
of civilisation and Christianity, that early, and especially
rapid growth of social and religious life is usually followed
by a reaction which almost breaks the hearts of those who
have persuaded themselves that in this or that case, at least,
progress will be continuous. It is not so ; it never has

112 THE CHURCH IN GREATER BRITAIN
been ; it never will be ; and as the tide only advances by
pushing forward and withdrawing successive waves, and
the tide itself has its flow and its ebb, and its flow and ebb
again, so it is with nations and with churches, and faith in
the great final end must not fail us because we meet with
bitter discouragements and reverses on the way.
The Colonial Church presents more hopeful features.
Since the days of its first bishop its development has
been steady. Seven sees are well established, though in
most cases but partially endowed : Auckland, Waiapu, and
Wellington, on the northern; Nelson, Christchurch, and
Dunedin on the Middle Island ; Melanesia in the Pacific.
The Church population, exclusive of the native Christians,
numbers about 368,000. The work, so far as it is carried
on in the towns, resembles Church work at home. There
are, however, two serious difficulties in the pastoral care
of the Church in the colony. First, the widely scattered
bush population. As in the case of the Australian Church,
distances are often great between station and station, and
much of the pastoral work must be itinerant. The bishops
appeal for young men of zeal, and possessing physical
strength and intellectual training, for the ministerial care
of regions now too much neglected. The lay agency in
use is extensive ; in the Diocese of Auckland alone there
are 366 licensed lay readers. It is well that in this
way the services of faithful laymen are secured, and their
gifts devoted to the strengthening of the Church in her
sacred work ; it is a sign of real religious life that so many
are found fit to be so licensed. But lay agency like this is
best used as an introduction to ministerial work, and as its
helper and support. It cannot fitly take the place of the
ministrations of the clergy, nor can it be desirable that the
people should be allowed to content themselves with the
layman's incomplete services. New Zealand calls for more

THE CHURCH IN NEW ZEALAND 113
clergy of devotion ; and since, in the present condition of
the colony, the local Church cannot adequately meet the
demand,1 offers of service from the Church at home are still
urgently sought. There might well be added to the curri
culum of our theological colleges some special lectures on
the work of the Church in the various colonies, such as
those delivered by the late Bishop of Melanesia in the
Cambridge Divinity School in 1896.2 The effect of such
instruction by experts would, doubtless, be not only to
draw forth interest in the pastoral work of the colonies,
and to enable men to judge how far they were gifted and
prepared to undertake it, but to provide a certain previous
training to those who intended to serve abroad.
In that magnificent climate of New Zealand, in that
rising colony, in a Church singularly free from religious
party spirit, and where spirituality and devotion count for
more than outward forms of intellectual superiority, the
Church of England takes the lead in numbers and influence,
and a man may well find there a place for a real life-work
in the Church, which may make a mark for years to come.
There are many openings for service there, not richly
endowed, indeed, with the coin of this world, but which
will bring to the devoted labourer a great reward. Only
in the last Year-book of the Church of England, the Bishops
of Auckland, of Dunedin, and of Wellington utter the same
call. The great need of the colony is for more clergy of
the right sort. Another need is of women to work among
women in the towns, where the temptations of city life
press heavily on the servants and shop-assistants; and
justly does the Bishop of Christchurch write that 'the
greatest needs of the Church can only be supplied in the
richer spiritual life of her people.'
The other serious difficulty in pastoral work in New
1 See Note XI. 2 See Note XII.

114 THE CHURCH IN GREATER BRITAIN
Zealand arises from a cause which is equally felt in Aus
tralia, that the system of primary education is compulsory,
free, and secular.1 Every effort to introduce even modified
religious instruction into the public schools has been met
with refusal, and the New Zealand Bishops take an un
hopeful tone on the subject of the prospects of religious
instruction in public school buildings. The Eoman Catholic
Church has shown a zeal and liberality in meeting this
difficulty which has far outstripped ours. The need of
Christian schools has been met by that Church by large
contributions of money. Church lay-people have shown a
coldness on the subject, and a content with the condition of
things as they are, which has reflected itself in all votes of
the Legislature on education, and which has placed a great
difficulty in the way of the bishops and clergy in their
attempt to leaven the rising generation with Christian
principles. The Sunday-school system has, however, been largely
developed as a partial remedy. The colonial bishops make
fairly satisfactory reports on this head.2 The Wesleyans
also have developed the Sunday-school to a high state of
efficiency. In the face of these two hindrances to spiritual advance,
the insufficient number of clergy, and the secularity of
education, the work of the Church goes on with an energy
and steadfastness whioh may well command our admiration.
But there is a call to us for more than sympathy and ad
miration. The unity of the Empire, the unity of the Church,
demand that we should recognise mutual duties in both
spheres. The colony to whioh our attention has been
called to-day has shown itself, in the time of need, willing
to send its best and strongest sons to fight our battles in
Africa ; and who that is interested in the eternal conflict
1 See Note XIII. 2 See Note XIV.

THE CHURCH IN NEW ZEALAND 115
between the kingdom of Christ and of Satan, will deny that
this battle too concerns the Empire, and that the Church
at home is bound to send help when needed to strengthen
the inadequate forces of the Church in this as in other
colonies ?
How shall I with sufficient force express the conviction
which has grown in me ever stronger as I have studied
more olosely the spiritual condition and wants of these
sister Churches abroad ? On the plains of Australia, on
the prairie settlements of the Canadian North- West, on the
South African veldt, in the New Zealand bush, are thousands
of our countrymen for whose spiritual wants the local
Church is unable to make adequate provision. And what
then ? Is it lawful for us to hold our hands and say, ' It
is no duty of mine ' ?
(1) The question is in part one of money. Let not this
admission be called a sordid one. The Nonconformists,
especially the Wesleyans and the Eomanists, show both a
much greater organising ability than we, and a more
general liberality, in the financial support of their missions.
In our Church the spirit of the world seems to sap the
springs of sympathy, while a stolid sense of our superiority
as an historical Church makes us forget that ancient prestige
will not help in supplying present needs. There is no such
thing known as a wide-spread sense of duty in the support
of the Church. And the authorities of the Church seem
everywhere far behind the religious bodies named, in the
organising of plans for bringing into the coffers of the Church
the many smaller gifts which, if of insignificant individual
amount, become of high value when largely multiplied.
All our societies, all our Church organisations, suffer from
these two causes — want of general, and, if you please to
call it so, denominational interest in all that promotes the
welfare and extension of the particular cause ; and, secondly, i2

116 THE CHURCH IN GREATER BRITAIN
want of a scientific organisation of collections, so that all
shall be reached, and that innumerable small gifts shall be
kept continually flowing from every side into the Church's
coffers. Some new stimulus is imperatively wanted, both
in the home and colonial Church, for this purpose.
(2) But even where the money difficulty is solved, there
remains a yet more serious one behind. Where are the
young men of education, ability, physical strength and
spiritual life, to follow in the path traced out for us
by Stewart, and Feild, and Straohan and Mountain, and
Horden and Bompas, and Eidley, in Canada ; of Marsden,
Tyrell, Broughton, Short, and Synge, in Australia ; of
Williams and Maunsell, Selwyn and Patteson, in New
Zealand ? Are the springs of spiritual life drying up?
Is the world to conquer the sign of the cross, or the cross
of Christ, as of old, to overcome the world? The reply
lies in part in your own breasts who hear me to-day.
Men I You are wanted by your Divine Lord to follow
with the Word of Life, not to our city streets alone, and to
our rural parishes in the homeland, but to the uttermost
parts of the earth — those whose souls are starving for the
heavenly food, who want the high-toned leader, the example
of devotion, the support of sympathy. The Greater Britain is
a unit, and its most distant parts both minister to its centre
and demand ministry from the centre in return. May
some Selwyn of the future be found here whom all coming
generations shall call blessed !

THE CHURCH IN WEST INDIAN PROVINCE 117

LECTUEE VI
THE CHURCH IN THE WEST INDIAN PROVINCE
' The isles shall wait for Me, and on Mine arm shall they trust.' —
Isaiah li. 5. As o'er each continent and island
The dawn leads on another day,
The voice of prayer is never silent,
Nor dies the strain of praise away.
The sun, that bids us rest, is waking
Our brethren 'neath the western sky,
And hour by hour fresh lips are making
Thy wondrous doings heard on high.
When, in describing the expansion of the Church in Greater
Britain, we pass from our view of the provinces of Canada,
Australia, and New Zealand, to visit that of the West In
dies, we find ourselves studying the history of the Church
under wholly different conditions, and conditions of greater
difficulty. The islands of the Caribbean Sea have been the scene of
the most varied political changes. Nearly all were first
placed on the map by the discoveries of Columbus about
1490. Left as valueless for a few years longer in the pos
session of the Carib race, the four principal colonising nations
of Europe soon began to perceive their importance, and
to contend for their occupation. Their value lay not in
their geographical extent, but in their position and their
unique fertility. The eighteenth century witnessed the

118 THE CHURCH IN GREATER BRITAIN
transfer of most of the islands from hand to hand, as
Holland, Spain, France, or England prevailed. All
steady development was impossible. France and England,
especially, were engaged in a continual struggle for a
hundred years, and most part of our West Indian posses
sions only became settled in our ownership at the very close
of the 18th century.1 What wonder if civilisation i and re
ligion within their shores should have been of slow develop
ment? Jamaica and Barbados were occupied more than a cen
tury earlier, the former by Cromwell's conquest, the latter
by original settlement. There is little that either a philan
thropist or a Christian can look back upon with satisfaction
in the early history of either of these long- settled islands.
The victories of Cromwell in the English and Irish wars
of the Long Parliament furnished thousands of white
slaves to till the fertile Jamaican valleys ; and selfish greed,
constant quarrelling between rival grantees, and a low
type of morality long arrested the development of Barbados.
The ' Cromwellian Settlement of Ireland ' has been de
scribed in bitter terms by Mr. Prendergast. Among all
the hard things done in those hard days, none were moi e
wantonly severe than the wholesale deportation of children
to the West Indies : 2 and yet, as in later Irish emigration,
many may have been severed from loved but wretched
homes to climb to a prosperity abroad which they could
never have attained in Ireland.
From the first serious undertaking by England of rule
in the West Indies, there were forces at work which mili
tated against the progress of true Church life.
(1) The chief was West Indian slavery. The original
race of Caribs which inhabited the islands was almost
everywhere exterminated by force in the time of Spanish
1 See Note I. 2 See Note II.

THE CHURCH IN WEST INDIAN PROVINCE 119
rule, or melted away by gradual decay. Barbados, when
discovered, was almost uninhabited, i Jamaica had been
depopulated with savage cruelty. In the case of St.
Vincent the natives were deported wholesale to other shores.
There is no Carib population now left in the West Indian
islands ; but some representatives of this tribe remain in
Guiana, where they have been the objects of not unsuccess
ful Christian missions.
In the Maroons of Jamaica it might have been thought
that a race of servants was ready for employment. (The
name ' Maroons ' is derived from the Spanish cimarron —
wild, unruly — literally, living in mountain tops ; from cima,
a mountain top.) But it was not so. The Maroons were
descendants of negro slaves who had succeeded in escap
ing from Spanish servitude. They became a troublesome
element, frequently hostile, continually disturbing the peace,
always useless to the settler. There was thus no indigen
ous race in any considerable number who could be employed
as servants to the new settlers; and first the Spaniards,
later the English, looked further afield for labourers, and
imported a numerous African negro population to till the
fertile soil.
The sugar-cane was brought by the Spaniards from the
East. It was carried to St. Domingo in 1494, and it spread
over the occupied portion of the West Indies and South
America early in the 16th century. Jamaica and Antigua
received it from Barbados, and the distribution by man's
hand of this one natural product implied, in some sense,
the slave-trade. Labour on a large scale, and suited to
a tropical climate, was needed for the production of sugar.
The teeming population of West Africa furnished an
unlimited labouring class, already hereditary slaves of
their own powerful chiefs. Force was at hand to bring
together the want and the supply, and conscience had not

120 THE CHURCH IN GREATER BRITAIN
yet awakened to condemn the traffic in unpaid compulsory
labour. Our great sea-captain, Drake, was actively engaged
in the slave-trade. And thus the population of the West
Indies became, for considerably over a century, in large
proportion a population of African slaves. So many tons
of slaves would be contracted for by a shipowner, at what
cost of human suffering it is impossible to imagine.
This social condition was a powerful hindrance to
Christian effort. The ownership of slaves as chattel pro
perty enabled the master to veto, when he pleased, the
attempts of Christian teachers to enlighten the dark heathen
mind ; and, almost without exception, the planters regarded
the christianising of a slave as either impossible, or, if
possible, a thing to be resisted as destructive of the value
of the property. Thus the existence of this teeming
population of negroes was at that time an extraordinary
impediment to the work of the Church.
Conscience awoke very slowly to the appreciation of the
wrongs inflicted by slavery. Cromwell renewed a charter
to engage in the trade. The Moravians held slaves without
hesitation. The Baptists would not allow their earlier
missionaries to deprecate it, and the S.P.G., while careful of
the temporal and spiritual interests of their slaves on the
Codrington Estates, did not anticipate, by voluntary act,
the general emancipation of 1833.
(2) On the other hand, and at first sight apparently
favourable to the Church's influence, was the fact that the
Church of England was established and endowed in the West
Indian Colonies. Jamaica was divided into parishes in
1664. In every parish a rector and, later on, a curate as
well, were maintained by the State. Barbados was granted
by patent to the Earl of Carlisle in 1627, and in the patent
the Crown proclaimed a 'laudable and pious design of
propagating the Christian religion.' A quarter of a century

THE CHURCH IN WEST INDIAN PROVINCE 121
earlier than in Jamaica the island was divided into parishes,
and strict conformity with the Church of England was en
forced by inquisitorial ordinances, such as this, of 1642 : —
' That Almighty God be served and glorified, and that He
give a blessing to our labours, it is hereby enacted that all
masters and overseers of families have prayer openly said
or read every morning and evening with his family, upon
penalty of 40 lbs. of sugar, the one half to the informer,
the other to the public treasury of this island.' If legal
compulsion could make people religious, the planters in
Barbados should have been models of piety. But there
was another side to this indulged religion. The parochial
vestries representing the planter class had the direction of
all Church affairs. There was no bishop ; there was no
supervision of the clergy, the vestries seemed to be always
enforcing the maxim Surtout point de zele. The great aim
of these vestries, formed of planters and overseers, was to
keep the clergy from all spiritual contact with the negroes,
and to choose as their ministers those who would be most
deferential to their authority. And so tyrannous was their
rule, that, towards the close of the eighteenth century, most
of the clergy had left the island, feeling that their position
was an utterly false one. The offices and sacraments of
the Church were for some time performed, where they were
performed at all, by the overseers. Barbarous usage was
meted out to any of the remaining clergy whose zeal im
pelled them to seek the salvation of the souls of the slaves ;
and the slave who listened to the Christian teacher was
treated more harshly than the rest.
These conditions are described in order to explain the
state of paralysis in which, until about a quarter of the
nineteenth century had elapsed, the Church of the West
Indies lay.
There was a bright exception. A good layman, an

122 THE CHURCH IN GREATER BRITAIN
officer in the army, and an island Governor, had bought
three estates, two in Barbados and one in another island,
and at his death, in 1710, he bequeathed all his property to
the newly formed Society for the Propagation of the Gospel,
as trustees, on condition that 300 negroes be permanently
employed on the estates, that a school and college be erected,
and that the negroes should not only be treated with
humanity, but that, by the permanent ministry among them
of an associated body of teachers and clergy, they should
be led to Christ's religion. The winning of the souls of
the negroes was the high aim of General Codrington. When,
after some difficulty and delay, the Society obtained pos
session under the trust, it laid the foundation of the
Codrington School and College, which began operations in
1743, and which have ever since done a work of untold
value to the West Indian Church. The Venerable Society,
when now it looks back on its two centuries of usefulness,
must estimate the work of Codrington College as not least
among the manifold agencies which it has employed for the
glory of God.1
Looking back to the period previous to the negro eman
cipation of 1833, and bearing in mind the hindrances and
helps mentioned, what, it will be asked, did the Church of
our communion do for the spiritual instruction of the
people ? Eome did little to minister to the inhabitants of
any of the English possessions except those lately acquired
from Spain. The older Protestant Nonconformists did
nothing. Presbyterianism (though partially endowed) has
never been a strong force in the West Indies. German
Moravians, English Methodists, American Baptists threw
themselves early into the work among the slaves which the
Church was neglecting. The Moravians were successful
in the Danish island of St. Thomas, and in the British
1 See Note III.

THE CHURCH IN WEST INDIAN PROVINCE 128
colony of Antigua. The Methodists were introduced to
Antigua by a leading official of the Government, who had,
while in England, come under the influence of Wesley's
preaching, and in that island their work resulted in a large
accession of members. In Jamaica and Barbados they
laboured amid great opposition, and for a long time
with limited success. The Baptists, some of them coloured
men, first came at the time of the disruption of the Ameri
can colonies, and one of the oldest Church sites in Kingston
belongs to that body of Christians. The labours of all
these Nonconformist teachers were, with rare exceptions,
strongly opposed by the white people. Friends of the
slaves, they were regarded as enemies of the planters.
The colonists viewed them as social agitators of a pes
tilent type. Some ministers were arrested, fined, im
prisoned, or expelled. Meanwhile, in that pre-emancipa-
tion period, the Church of England, ministering as an
establishment to the white people, and nominally supreme,
was suffering from that spiritual slumber from which tem
poral prosperity and royal favour never yet awakened any
Church. The chill which, previous to the evangelical
revival, seems to have generally affected the Church at
home at that period, affected it equally abroad. Its repre
sentatives often failed even to lament their exclusion from
access to the negro. The vast majority of the West In
dian population was not even nominally under its care.
The Venerable Church Society shared, it is to be feared,
for a period, the general languor. But, quietly, and yet
with irresistible force, came a spiritual awakening in
England, like daybreak over the eastern hills. Most of
the now century-old religious societies, both of the Church
and Nonconformity, were the outcome of the spiritual
revival. The agitation against the slave-trade was one of
the earliest fruits of this movement ; and the history of

124 THE CHURCH IN GREATER BRITAIN
the West Indian Colonies from 1800 until 1833 is one of
unrest both in Church and State, with an ever-strengthen
ing recovery in religious life, and an awakened zeal for the
improvement of the condition of the slave. The Noncon
formists identified themselves with this movement first.
Little by little it affected the Church as well. Public
opinion was brought to bear on negligent clergy. Increased
endowments were voted by the island legislatures to in
crease the efficiency of the Church. Jamaica passed an
Act (1815) for the instruction of the negroes, which, how
ever, had small effect. By degrees, marriages and baptisms
came to be frequent among the slaves. Public opinion
and the revived zeal of individual churchmen gradually
concentrated their force on a demand for episcopal rule
over the Church ; and in 1824 the most important step was
taken, which proved a turning-point in the religious history
of these colonies, in the appointment of two West Indian
bishops, Lipscombe for Jamaica, and Coleridge for Bar
bados. You may remember that, when speaking of the
Canadian Church, we saw that the first colonial bishops
were consecrated, for Nova Scotia in 1787, and for Quebec
in 1793. Since then only one Anglican bishopric had
been constituted — that of Calcutta in 1814. These West
Indian dioceses were the next to be formed, the whole of
the West Indies and British Guiana being included in the
jurisdiction of one or the other. This was the beginning
of a diocesan expansion which has led to the settlement of
a West Indian province, consisting now, besides the two
original sees, of the bishoprics of Antigua (1842) ; Guiana
(1842) ; Nassau in the Bahamas (1861) ; Trinidad (1872) ;
the Windward Islands (1878) and British Honduras (1883).
The Most Eev. E. Nuttall, Bishop of Jamaica, is the
present Archbishop of the West Indies.

THE CHURCH IN WEST INDIAN PROVINCE 126
The introduction of the episcopate was the herald of a
new Church life in the colonies. Happily it took place ere
the great social upheaval which accompanied slave emanci
pation. Bishop Coleridge in Barbados was able to foresee
the difficulties which must arise when the now inevitable
freeing of the slave population was effected ; and nine
years for organisation and instruction granted to him and
to his strengthened band of clergy, so prepared the negroes
for the change in their condition, and so gave space for
calling forth the sympathies of the white people, and the
intelligence and confidence of the black, that the crisis was
passed with unexpected peace and order. Instead of
holding drunken reelings round bonfires, or taking arms
against their former masters, as more than once in Hayti,
the freedmen assembled in thousands to thank God, and to
consecrate the hour of their liberty by publicly praising
Him who had put it in the heart of the English nation to
set them free. It was in Jamaica, Barbados, and Antigua
that this religious character was given to the day of
emancipation, August 1, 1833.1 Such was the beneficial
effect already apparent from the labours of the Church
in its renewed vigour. It is beyond question that the
strengthening of the Church just nine years previously had
untold effect in bringing emancipation into the sphere of
practical politics. The new bishops and the clergy were a
means of awakening confidence on both sides, and healing
the breach between the upper and lower classes by the
bond of Christian fellowship. Thenceforward a large
share of the pastoral charge of the free negroes of the
West Indies was our high reward. The Church was still
left for a period of years as an establishment to strengthen
herself financially, and in her hold on the negro population,
» See Note IV.

126 THE CHURCH IN GREATER BRITAIN
and with the result that her position relatively to that of
other denominations is strong.
Up to the time of emancipation some of the West Indian
colonies, which are now of the highest importance, had not
come under the care of the Church. Neither the Church
of England nor the Protestant Nonconformists have any
history to record of evangelistic or pastoral work in Trini
dad,1 Tobago, St. Lucia, St. Vincent, Grenada, or Dominica
till nigh about this period.2 From the hour of the great
social revolution of emancipation dates a period of real
growth in religion and education. The State fostered
generously for some years both Church and school by
adequate grants. A ' King's Letter ' authorised the Society
for the Propagation of the Gospel to make a national
collection in the Church of England, which realised
34,940Z.3 Between 1835 and 1842, 62,0002. were granted
by Government to the Negro Education Fund of the
Society, besides a large sum to the Scottish Missionary
Society. The island governments, following the example
of the home Government, made ample grants in aid of the
ministry and of the schools. The expected sullen aloof
ness of the planters gave place to a spirit of energy and
philanthropy. In Jamaica the legislature lavished money
on the bishop, even beyond his needs, for work among the
negroes. In Tobago a school grant of 4002. by the S.P.G.
was immediately met by a State grant of five times the
amount. In Guiana the legislative grants for the support
of religion and education were over 12,0002. a year.
The home societies were open-handed. The Propagation
Society's Negro Education Fund, aided by Government
grants and those of two sister societies, amounted to no
less than 164,0002. in sixteen years following emancipation.
The C.M.S. made, for a time, considerable grants to agents
1 See Note V. 2 See Note VI. s See Note VII.

THE. CHURCH IN WEST INDIAN PROVINCE 127
in Jamaica and to Guiana,1 and the publishing sooieties
of England — the S.P.C.K., the Bible Sooiety, and the
Eeligious Tract Sooiety — freely aided the good cause.
The eyes of religion and philanthropy were drawn to those
islands of the West, and the Church was ably carried over
the crisis of its fortune. By degrees the Church became
able to walk alone, and the help so ungrudgingly given was
gradually transferred to more pressing cases of need.2
Codrington College has, however, been always, and still is,
held as a centre of Church work in the island by the
Society to whose care its founder entrusted it; and its
work, carried on of late under increasing difficulties, has
been of incalculable benefit to the West Indian Church.
This crisis was seventy years ago. What has been the
history of the West Indian Province since those days of
transition ? It has been, on the whole, a history of pro
gress, slow but sure, under earnest leaders, and amid great
difficulties. The conditions of expansion were very different
in these islands from those presented to the Church in
Australia or Canada. The race difficulty, the over-popu
lation difficulty,3 the financial difficulty — were all present
there, as not elsewhere.
Seventy years have changed the financial position of the
West Indies from one of unexampled prosperity to one of
extreme depression. The staple product — sugar — has cost,
since the year 1838, much more to place on the market than
in the days of slavery ; and the rivalry established by the
bounty-fed home-grown commodity of the continent has
brought down the price of sugar to a figure at which, even
with trebled production, the revenue obtained is much less
than in the days of smaller production and an undisputed
market.4 Whether the sugar-producing islands will ever
1 See Note VHI. 2 See Note IX.
3 See Note X. * See Note XI.

128 THE CHURCH IN GREATER BRITAIN
recover from the strain, whether other industries will take
the place of sugar-planting, whether recent grants and loans
from the Imperial Government will enable the colonies to
tide over the crisis until such alternative industries have
been firmly established — are problems which only time can
solve. Meanwhile, the struggle for existence of all who
depended on the sugar-cane has deeply affected thefortunesof
the Church ; and the stories of extreme clerical destitution
told by some of the West Indian bishops are most affecting.
These trials have brought out the sterling qualities of the
clergy of the province as war brings out the fortitude and
resource of an army. Everywhere the all but destitute
clergy have held to their posts. The Society for the Pro
pagation of the Gospel, which had long withdrawn its
former grants, has again come to the rescue in the most
trying cases, and now spends about 5,0002. a year in the
West Indies ; and it may be said, with truth, that its support
is, in several of the dioceses, the prop which keeps the
Church from collapse. The poverty and good service of
most of the West Indian clergy, outside the diocese of
Barbados, where the Church is still established, make a
strong appeal to our sympathies. In the cases in which,
as in the Bahamas, the seat of the diocese of Nassau, now
fully disendowed, the population is scattered over a multi
tude of islands, the mere cost of visitation by ship . from
place to place is often prohibitive ; and the care of many
island churches, which formerly were visited regularly by
the clergy, has been perforce often entrusted to catechists,
of whom large numbers are employed.1 The whole of the
negro population is now baptized, and professes adherence
to one or the other of the Christian denominations. Pastoral
work is heavy at all times among those unstable souls ;
and the enormous number of these who demand close and
'See Note XII.

THE CHURCH IN WEST INDIAN PROVINCE 129
personal care, coupled with the difficulty and cost of
thorough visitation which I have described, makes an
anxious problem which largely depends for solution on the
question of financial support from without — support culp
ably withheld by the negligence of Church people in the
long interval between threatened and actual disendowment.
I said that financial difficulty is but one of those against
which the West Indian Church has to contend. There is
also a moral difficulty, greater even than that with which
the pioneers of the Cross had to wrestle in the penal settle
ments of Port Jackson and Norfolk Island. The special
characteristics of the negro race are such as to mingle hope
and despair in those who labour for their spiritual training.
Intellectually, capable of unlimited cultivation ; morally,
scarce to be relied on in one case out of twenty ; so suscep
tible to good influences that a heart may be melted by the
singing of a hymn, they are morally so unstable that the
best of them hesitate to contract marriage lest it should be
broken at the first wavering of affection or breath of temp
tation. An excitable and passionate race is this, with
characteristics resembling some of those of the Celtic race :
but totally unlike the Celts we know in the matter of purity ;
and the painful fact remains that, after nearly a century
of devotion, the Church has made little impression on the
moral character of her many adherents. Church teaching.
on the subject has never been wanting, and it has been out
spoken. The clergy have tried to exercise discipline in all
cases of flagrant breaches of family morality ; but they have
been constrained to judge the conflict with weak human
nature as well-nigh hopeless. The establishment of well-
regulated home life, and of lifelong fidelity to the marriage
bond, has not yet been successfully attained. It is the
problem which, above all others, still confronts the Church.
Passionate repentance is common ; but lapses after it are

130 THE CHURCH IN GREATER BRITAIN
as frequent. At the same time the Church has lived to see
the growth of a greatly improved moral tone in the relations
between the white and black populations. Here her labours
have been widely blessed.
The account which I have been giving of Church life
and extension in the West Indian Province would be very
incomplete if it took no note of the remarkable work which
has been done among several distinct races in the colony of
British Guiana.1
The Spaniards in their search for the fabled El Dorado
fell through crime to disaster on these swamp-lined shores,
and by these forest-shadowed streams. Ealeigh's ill-omened
later expeditions in their track led to his downfall. The
more prudent Dutch perceived that the treasure lay buried
in the fertile soil, and was to be had for the digging in the
wide coast plains by the sea. They reclaimed the swamp
and cleared the forest, and, ignoring all the Spaniard's
golden dream, the sugar-field in their hands became an El
Dorado. Political changes, early in the past century, divided
Guiana, and took from the Dutch two-thirds of the country,
leaving them their present possessions, east of the Corentyn.
Within ten years after this division the work of the Church
began in British Guiana, under the zealous care of the first
Bishop (Coleridge) of Barbados.
The Dutch planters had grown rich in a century and a
half, but apparently had given no thought to their spiritual
responsibilities to the subject races. It was an anticipation
of the more than indifference of the Transvaal Boer to the
moral welfare of the Kaffir. The Moravians made (1735)
a noble effort to evangelise the slaves, and to reach some
of the Eiver tribes— the Arawaks and Caribs. Their
mission was totally destroyed by the revolted negroes in
> See Note III.

THE CHURCH IN WEST INDIAN PROVINCE 131
1763. Several further attempts of that devoted community
were crushed out by hostile forces. In the Berbice district
the Moravian missions were carried on from 1738 to 1812,
when they were destroyed by Bush negroes, and never
renewed. Bishop Coleridge divided the seaboard of the colony
into parishes. Public aid was sought and obtained for the
clergy, and the Church, in addition to her pastoral charge,
set herself the work of evangelising 83,000 slaves, as well as
making openings for spiritual effort among the native tribes.
The story of Church work in Guiana is a long and com
plicated one. For a time the C.M.S. employed some faith
ful men, chief among whom was the Eev. Thomas Youd,
for twenty-seven years a faithful evangelist. But it fell to
the lot of the S.P.G. to organise a general effort. The
first missionary to the Indians employed by the Society
was sent out as a young layman to assist the ordained
missionary, Eev. C. Carter, who was prevented by ill-health
from advancing further than the fringe of the trackless
forests through which the Pernambuco, the Berbice, and
the Essequibo pour their waters. Mr. Brett penetrated
the wilds alone, and his labours of over forty years among
the tribes of the Arawak, the Acawoio, the Warau, and the
Carib, have most fitly earned for him the honoured title
of 'Apostle of the Indians of Guiana.' It is an almost
unique story of a life's devotion. In Mr. Brett the fire of
love to Christ and to redeemed but uncivilised humanity
burned with a lifelong and ardent flame. His exhausted
frame (as at length he returned to die in England) truly
seemed to bear the marks of the Lord Jesus ; and almost
his last utterance revealed the spirit of touching humility
under which his long labours had been done : ' Gentle
Saviour, pass me not by ! ' Other men were sent out to
his support from time to time by the S.P.G., and the con-
k2

132 THE CHURCH IN GREATER BRITAIN
version of many of those once dangerous forest tribes,
and the founding of the Church among them, are attribut
able mainly to the labours and courageous devotion of
this noble missionary and the band of teachers whom he
trained. The Church was at the same time not unmindful of the
spiritual welfare of the emancipated negroes, and of the
multitudes of East Indian and Chinese coolies which con
tinually flowed to Guiana. The great Bishop of Guiana,
Austin, who lived to be the senior Prelate of the Anglican
communion, and the first Primate of the West Indies, in the
fifty years of his episcopate, made it a foremost object of
his labours for the Church in this colony to minister the
word of salvation to these.. At the age of eighty-five, he
still made his visitations in open boats on the endless rivers
by which alone the interior can be reached ; 'still supervised
the building of Churches, one among which was due to the
liberality of Chinese converts ; still rejoiced to see many a
Chinese Christian return, having learned to know a Saviour
while in Guiana, to become an evangelist to his own nation
on the Pacific Coast. You may fairly associate the Church's
work among the varied coloured tribes of this colony with
the two honoured names of Austin and Brett.
The present missions to the Indian tribes were 6rigi-
nated and have been continued by the Church of England
under the stimulus given by Bishop Coleridge. The reality
of the results received a striking illustration when, in 1847,
the poor Arawaks and Waraus raised and sent by Mr. Brett
122. as their contribution to the relief of the famine in
Ireland and Scotland caused by the potato blight.
The devotion of such lives as Austin's and Brett's is an
inspiration to others. The Church in Guiana has been
well served by her clergy, well supported by her laity, one of
whom gave the bishop 3,0002, to establish the Coolie

THE CHURCH IN WEST INDIAN PROVINCE 133
Mission. It is thus that, in this remote but truly interesting
part of Greater Britain, our ancient Church has proved its
vitality by winning souls to Christ, and stimulating phil
anthropy, education, and evangelistic labours. As the Gospel
of Christ has proved itself equally applicable to the human
needs of East and West, so has the Church of England,
expanding from its island home, proved itself the most
fruitful of any in ministering to the spiritual wants of men
so varied in type as the native Indians of Guiana, the
African negro, the Nepaulese coolie, the Chinese labourer,
and the English planter. Eepresented there, as elsewhere,
by the Venerable Society which, in its two-hundredth year,
can look back on having supported all this work by years
of generous expenditure, and by choosing and sending forth
many a saintly worker, the Church of England holds the
honoured position of animating, as a living spirit, the body
of the English state. The colonial expansion is consecrated
by the expansion of the Church ; the old religion offers, in
the new lands, the homage of England to her God.

134 THE CHURCH IN GREATER BRITAIN

LECTUEE VII
THE CHURCH IN THE PROVINCE OF SOUTH AFRICA
' The Kingdom of Heaven is like unto leaven, which a woman
took, and hid in three measures of meal, till it was all leavened.' —
St. Matthew xiii. 33.
In this, the closing Lecture of the course in which we have
been reviewing the outlines of the story of the Church in
Greater Britain, our attention is to be given to the South
African Province.
Suffering as we still do from the pain and tension of the
struggle for the supremacy of Imperial interest in South
Africa, it is not easy to deal with the subject without giving
special prominence to some of the many questions to which
recent events have given rise. South Africa is a land of
many problems — social, racial, economical, political, reli
gious ; and there is no limit to the discussions which the
consideration of any one of them suggests.
But I must not be tempted to such discussions. It is
the Church in South Africa which alone comes before us —
something of its history and growth; something of its
present position and prospects ; something of its relation
to our own people, long settled at the Cape or emigrating
thither ; to the Dutch and Boer inhabitants who were there
before us ; to the various Christian communities living and
working there ; and to the native tribes.
This lecture was written while still the sky was covered

THE CHURCH IN SOUTH AFRICA 185
with a war-cloud not yet dispelled. The Church of
England — which, in South Africa, has definitely taken the
title of ' The Church in the Province of South Africa ' —
may well expect to share for a time, to which no man can
set a limit, some special disfavour on account of its close
connection with the English people. Embittered feeling
among Dutch sympathisers must, for a time, hinder its
expansion. But there can arise no question in the breast
of any loyal member of our communion that where a living
branch of the Church is, there blessings to the souls of men
and to society must follow. In South Africa forecasts of the
coming time must involve many elements of uncertainty.
But this is certain — if the Church is inspired with love to
our Divine Lord, and love to, and patience with, His
redeemed of every colour and of every class, it will, beyond
question, grow in usefulness and in favour until it stands
forth the greatest force working for righteousness in the
complex society of the land.
The Church need not take part in agitation, or identify
itself with any party or class ; but in quietly and earnestly
doing its appointed work, and in presenting lofty Christian
ideals in the lives of its ministers and faithful members, its
presence will necessarily make for good, and ignorance will
take itself away, and selfishness and covetousness, tyranny
and slavery, oppression and intemperance, will retreat in
exact proportion as the Church advances, and is true to
itself. And all the time the fair balance which the Church
of England holds between those divergent forces which are
familiarly described as Catholic and Protestants — its genuine
sympathy with that which is true in each — will tend in the
future to make the Church, even where it is now limited in
numbers, and only feeling its way to influence, the great
healer of religious divisions in Christendom.1 There is
1 See Note I.

136 THE CHURCH IN GREATER BRITAIN
probably no part of Christendom where the presence of
such a mediator and healer is more needed than in the
country of which I am to speak to you to-day. The
words of the Archbishop of Cape Town, in addressing his
Provincial Synod (Nov. 9, 1898), do no more than make a
just claim, and utter a hopeful forecast :
'The presence of bishops, clergy, and people in every
part of this country, living under one ecclesiastical regimen,
and represented in one legislative body, should do some
thing to promote a national unity. We may never live to
see it : Theodore did not live to see it in England ; but we
may be sowing the seeds of a harvest, and the beneficent
work of our Church may be recognised hereafter. No
rivalries or discords between conflicting interests or separate
governments can equal those which, in the days of the
Heptarchy, devastated the fields of fair England. It is at
least a hope to cherish, and an ideal to which to aspire,
that this Church may contribute largely to national har
mony, perhaps even, at last, to national unity.'
The history of our Church in the South African colonies
is one of long delays and late beginnings; of unworthy
weakness on the part of our leaders and of the missionary
societies, who only entered the field after it had been culti
vated by other religious agencies for years ; and of heresy and
schism, within the Church itself, after that long-delayed
beginning had been made.
This on the adverse side. On the other, it is a story of
personal devotion and heroic patience in labour almost
unique, blessed by results which, at first, could scarcely
have been anticipated by the most sanguine. The awaken
ing life must be associated mainly with the name of one
man, the first Bishop of Cape Colony, who could not be
daunted by opposition, or chilled by lack of sympathy,
and who, finding the Church languishing in almost hopeless

THE CHURCH IN SOUTH AFRICA 187
weakness, built it up from the very ground, and, aided year
by year in all his efforts by the great Society to whioh the
spiritual care of the colonies has been so largely committed,
left it, when his twenty-five years of service were ended, in
something like worthy strength, honour, and independence.
Glance at the history of South Africa from the point of
view of religion.
When the saintly missionary, Henry Martyn, was on his
voyage to India to serve as an East India Company chaplain,
his ship touched at Cape Town on January, 4, 1806. On
landing, his ears were filled with the roar of artillery and
the rattle of musketry. This costly possession of England
was at that very moment being conquered from the Dutch.1
Martyn ministered to the sick and dying, and was called
upon to perform the burial service over the dead. Holland
had then held the Cape for a hundred and fifty years.
During the seventeenth century Huguenot blood had been
mingled with the Dutch, and a sturdy and industrious race
was the result. At the time of the annexation by England,
the population of the then limited colony consisted of about
26,000 Europeans, almost wholly Dutch, or mixed French
and Dutch, who owned 30,000 African and Malay slaves.
To these were added some 20,000 Hottentots ; the Kafir
incursions from the north into the colony had not yet taken
place. The Dutch Church had been established and endowed
in the colony. It ministered to its own adherents with
fair efficiency. Its indifference to the work of evangelising
the Hottentot and the slave was a serious blot on its Chris
tian character. The baptism of a slave was forbidden both
by Church and State. The neglected duty of evangelising
the natives was taken up first by the Moravians, after the
middle of the eighteenth century, who established an in-
1 See Note II.

138 THE CHURCH IN GREATER BRITAIN
teresting station at Genadenthal ; and next by the London
Missionary Society, which was formed in 1795, and at
once sent out several excellent men, chief of whom was
Vanderkemp, a physician of Amsterdam, whose labours
were far from fruitless among the heathen.1 The Boer
Church frowned on these efforts, and with reprehensible
consistency opposed all educational or religious labour
among the Kafirs and Hottentots.2 The slave must not
learn to read. ' The Hottentots,' 3 said Eev. Henry Martyn
in his ' Diary,' ' used to ask me, " Why do the Boers keep
away from us those little scratches and dots ? " ' The early
efforts of the Moravians and L.M.S. were rendered almost
futile wherever the Boer had influence, for instruction was
forbidden, and conversion was a punishable offence.
To the discredit of the Church of England, it must be
said that, even after the colony passed into the hands of
Great Britain, nearly half a century was allowed to elapse
before she showed any interest in missionary work there.
Nor is this failure to enter on missionary work among the
heathen to be wondered at, when it is added that scarce
any provision was made during all that time for ministering
even to the spiritual wants of our own colonists who, in a
full and increasing stream, were pouring into the country.
The eastern district of the colony, now the diocese of
Grahamstown, was early thrown open for English settlement,
and soon became preponderatingly English. In 1811-12
the Kafirs had been ejected from the Zuurveldt, or Grahams-
town division ; but their continued ravages prevented the
colonisation of the district until 1820, when, by means of
a grant of 50,0002. from the Imperial Treasury, 4,000
British emigrants were introduced into the eastern district-
No adequate provision for religious ministration to these
settlers was made. The Church of England slumbered on.
1 See Note III. 2 See Note IV. 3 See Note V.

THE CHURCH IN SOUTH AFRICA 139
Half-a-dozen colonial chaplains, indeed, were stationed in
the capital of the colony, and in one or two other places ;
but there was no supervision, no organisation, no life. Two
or three times successive Bishops of Calcutta and of Aus
tralia, touching at the Cape, landed, and performed occas
ional episcopal acts. The colony meanwhile advanced by
leaps and bounds. Slavery was abolished in 1834. Its
abolition so offended the Dutch, that the famous Boer Trek
took place in 1836, the foundations of the Orange Free
State and of the Transvaal were laid, and immense tracts
of land in the colony which the Boers had deserted were
opened for English settlement.
The first tentative efforts to raise the condition of the
Church were made about 1820 by the Society for the Pro
pagation of the Gospel, which was destined in after years
to do so great a work in South Africa, where over 800,0002.
have been spent by the Society in colonial and missionary
work. The Government was then paying the Dutch
Beformed Church between 4,0002. and 5,0002. a year, and
practically that Church had the spiritual control of the
rising colony, and attracted even many English churchmen
to its ranks.
Thus matters stood until the hour when, at the urging
of the Bishop of Calcutta, who had witnessed the condition
of Church affairs at the Cape, backed up by the zeal of
the lately formed Colonial Bishoprics Council, and by the
munificence of Miss Burdett-Coutts, an important step was
taken, following the examples of the previous few years in
other colonies. The bishopric of Cape Town was consti
tuted, and the Eev. Eobert Gray was appointed by letters
patent from the Crown the first bishop.
The consecration in Westminster Abbey, on St. Peter's
day, 1847, of bishops for four newly constituted colonial
sees, marked a red-letter day in the annals of the Church.

140 THE CHURCH IN GREATER BRITAIN
On that day the first Bishops of Melbourne, Adelaide, New
castle, and Cape Town were set apart for labours in which
each of them proved a man of power.
From that year, 1847, dates all the progress, all the true
life of the Church in South Africa. Eobert Gray was a
man of strong personality, endurance, and faith, and a
devoted Churchman, holding the views of the Oxford
School, then in its first vigour. Detesting heresy, he was
fated to suffer mental agonies by the defection of one of his
suffragans from the faith. Pained at the sight of schism,
he knew that he could with no good grace describe that as
schism which had covered the face of the colony with build
ings for the worship of God, while the Church he repre
sented had sat still and done nothing. The new bishop
took a rapid and intelligent survey of the condition of the
Church. In Cape Town he found but three clergy, men
who seemed to be ashamed of their position as Churchmen ;
a so-called cathedral, closed from Sunday to Sunday ; Lent
unobserved, the Holy Communion rarely celebrated. His
heart burned within him at the picture of the Church's
neglect of a colony almost fifty years in our possession.
'There is not one of our colonies,' he wrote home, 'that
we have so long and so entirely neglected. Little has been
done here by us of the Church of England, while other
bodies have been labouring zealously. Everything has yet
to be done — churches to be erected, clergy, cateohists, and
teachers to be brought out, a college founded, missions
planted ; and this by a Church enfeebled by the neglect of
the mother country for half a century.' 'I mourn,' he
wrote to another correspondent, ' the weak, desolate, worldly
state of our poor Church.' The bishop's diary and corres
pondence ' give us many a startling photograph of the low
1 Life of Robert Gray, Bishop of Cape Town, by his Son. Riving-
tons, 1876.

THE CHURCH IN SOUTH AFRICA 141
condition of Churoh affairs. How low, may be in part
estimated when it is said that there had been not a few
apostasies to Mohammedanism among baptized English
men who could find in the oolony none to minister to their
souls' wants. The bishop soon undertook a first visitation
of his enormous diocese, comprising the present colonies
of the Cape, Natal, and Zululand. His visit also extended
to the present Transvaal and Orange Eiver Colony, with
the object both of informing himself, and of stirring up the
scattered colonists to take energetic steps for the provision
of a ministry of the Church among them and the erection
of buildings for the worship of God. His first circuit was
one of 3,000 miles ; 900 of which he travelled before
meeting with one English church. This distance was ex
ceeded in his second visitation, in 1850, when he covered
by cart, horseback, or on foot, over 4,100 miles. In one
period of twelve days he walked 250 miles. His efforts
were directed to three distinct objects.
(1) In a few months he had so impressed the consciences
and worked on the feelings of the people that he had
arranged all preliminaries for the erection of eleven churches
and the placing of as many clergy. From one settlement
to another, from village to village, and from farm to farm,
he moved on his ox-wagon, or on horseback, or walking,
when mountain ridges had to be scaled. Everywhere the
church-people were interviewed, everywhere they were in
terested. He bade them make a stand for the Church of
their fathers, and he found them willing. In this and sub
sequent visitations the bishop's labours were wonderfully
successful. There was a contagious enthusiasm about
him. He awakened the zeal of the colonists ; he awakened
the zeal of the S.P.G. And soon, all over the vast plains
and by the rivers of the colony, in distant valleys, and on
steep hillsides, comely churches sprang up, to be consecrated

142 THE CHURCH IN GREATER BRITAIN
on the next visit ; and the beginning was made of a par
ochial and diocesan organisation which still witnesses to
his statesmanlike wisdom. Two years after his arrival in
the colony, the bishop was able to write, in 1850 : ' The
Church is in a totally different position from what it was
two years ago. There is life everywhere ; all are satisfied
of this. I know the Eoman bishop speaks of our having
done wonders. The Dutch ask their ministers why the
head of their Church does not go about and see to their
spiritual wants being attended to. The Methodists are very
jealous.' (2) Another subject occupied a large space in Bishop
Gray's mind. Wherever he went he made inquiry as to
the condition of the native tribes. His desire was that the
Church should everywhere befriend and teach Hottentot,
Kafir, Bushman, and Zulu. The painful crises of the Kafir
wars again and again seemed destined to paralyse the hands
of Christian missionaries.1 But the Church has been
permitted to take a leading part in the evangelisation of
the natives.2 The Kafirs, who had settled in the eastern
part of the diocese, especially interested the bishop so early as
1849 ; and his zeal was seconded by the devotion of one of
his best clergy, Archdeacon Merriman, afterwards Bishop
of Grahamstown, who devoted himself for some years to
most self-sacrificing labours, living on a small income, in
Kafir huts, and winning, by his word and example, many
souls for God. At this time the S.P.G. grants were being
enlarged year by year, and from that time to the present
the evangelisation of the heathen has been a leading object
of the Society.
(3) A third great purpose of the Bishop of Cape Town
was accomplished in the subdivision of his diocese. He
lived to see Cape Town diocese divided, and the formation
1 See Note VI. s See Note VII.

THE CHURCH IN SOUTH AFRICA 143
of Grahamstown, Natal, Bloemfontein, St. Helena, and
Zululand, to which, since his death, have been added
Pretoria, St. John's (Kaffraria), and, later, Mashonaland
and Lebombo.1 The later years of the Bishop's life were
embittered by the Colenso controversy, leading to a grievous
schism, as yet only about to be completely healed ; but
leading also, indirectly, to the realisation and establishment
of a stronger position for the Colonial Church, when, in
connection with the controversies of that troubled time,
it was finally decided that the English letters patent con
stituting the see were invalid to convey jurisdiction, the
colony having received legislative institutions; that obe
dience to the Archbishop of Canterbury could not be
enforced, and that the Colonial Church, outside Crown
colonies, is voluntary in its ecclesiastical basis, and free to
legislate for itself (see Appendix).
Bishop Gray held his first diocesan synod in Cape Town
in 1857, having been preceded in this step only by the
Bishop of Toronto in 1853, and of Adelaide in 1855. The
holding of a synod was resisted by some of the clergy,
but the early opposition soon died away. The full organi
sation of the province was a matter of gradual growth, and
the first Provincial Synod was presided over by the bishop
only two years before his death in 1872.
To Bishop Gray the Church of South Africa owes more
than to any other person. It was he who, holding high
and spiritual views of the true position of the Church of
England, inspired a growing enthusiasm in the breasts of
the many widely scattered churchmen of the colony.
Friendly with Nonconformists, recognising their great self-
sacrifices and the reality of their work, and being himself
respected, and even beloved, by their best men, he never
theless could never allow that the Church is merely one
1 See Note VIII.

144 THE CttUlHJ±l IN liRJSAXJSK BRITAIN
out of many human organisations for doing good. He
gave her her true position in the colony, though she had
come so late ; and she has kept it ever since. The spirit
and tone of her first leader have been breathed into several
succeeding leaders — West Jones, of Cape Town; Arm
strong, Merriman, and Webb, of Grahamstown ; Callaway
and Key, of Kaffraria; Knight-Bruce and Hicks, in
Bloemfontein; McKenzie and Carter, in Zululand. The
Church tone of the province has been adversely criticised
by those whose sympathies are with the more strongly
Protestant party. But, while it is unquestionable that the
tone of the South African Church inclines chiefly, and
notably in one or two of the dioceses, to the Catholic side
of theology, it is to be remembered, first, that some ec
clesiastical stiffness seems to be required if the Church
is to hold her own in the midst of abounding Puritanism ;
and, secondly, that for the most part the bishops are broad-
minded, and prepared to welcome to their dioceses men of
genuine devotion, of varied schools of theology, if the
offer is made to them. An expert — Eev. E. H. Bellamy,
Prebendary of Pretoria Cathedral — writing in the ' Eecord,'
July, 1900, from the Evangelical standpoint, says: 'It
would be of little use appointing men to colonial bishoprics
were they not thoroughly strong men in the purest and
best sense of the word. There can be no doubt that in the
colonies, perhaps even more than at home, we want clergy
who are in every sense thorough Churchmen. We have no
place for the man who may be half a Dissenter, for there
is a very clear dividing line between Church and Dissent
in the colonies.'
The scene on which the second bishop of Cape Town,
Bishop West Jones, afterwards archbishop and metropolitan,
entered in 1874, presented a strong contrast to that which
had greeted his predecessor a quarter of a century before.

THE CHURCH IN SOUTH AFRICA 145
Bishop Gray had found, at his coming in 1847, fourteen
clergy, isolated and separated by vast distances, and minis
tering to scattered congregations hundreds of miles apart,
Under his rule a great ecclesiastical province had been
erected, containing five dioceses complete with their
synods, and united by one Provincial Synod. There was a
regular parochial and missionary organisation, adminis
tered by over 130 clergy, aided by a competent staff of lay
teachers, while efficient schools had sprung up in many
centres, and higher schools were not wanting. Archbishop
West Jones, who is now assisted by a coadjutor bishop, has
completed even a longer period than his predecessor, and
is revered for his labours and beloved for his worth. The
subdivision of the dioceses has been completed, and where,
in 1847, one unmanageable diocese menaced failure, nine
dioceses on the mainland, and one, St. Helena, separated
by two thousand miles of ocean, present varied and interest
ing phases of Church work. Everywhere the leaven of the
Church's truth has its threefold destination — among our
own countrymen ; the Dutch farmers of the veldt ; and the
vast native population which abounds in all quarters of the
land. We pray God that by it, in due time, ' the whole
may be leavened.'
Of the nature of this pastorate and of these missions it
cannot be expected that a Lecture like this should give a
complete picture. To be understood it must be studied in
the ample details which are not wanting in the missionary
publications of the S.P.G., in the ' Directory ' of the Church
of South Africa, and in the Diocesan Eeports, which,
proceeding from the synods, are sufficiently full to give a
reader a fair idea of the difficulties and the encouragements
of Church work in cities and towns like Cape Town,
Bloemfontein, Pretoria, Kimberley, Durban ; in vast farm
ing districts like those which occupy the plains of the

146 THE CHURCH IN GREATER BRITAIN
northern Cape Colony, and the hilly regions of Natal ; in
the specially missionary districts, of which I shall have
something more to say ere the close of this Lecture.1
Such signs, and they are signs which can be relied on, of
growing and prospering Church work, as those exhibited
by a constant increase of the numbers of young people,
both English and native, presented for confirmation on the
successive confirmation tours of the bishops, the South
African Church affords in abundance.2
Leaving, then, the description of detailed Church work
to be sought in other sources of information,3 it seems
fitting to take some general views of the situation in which
Churchmen now find themselves in South Africa. For
this great country does not only present to the Church of
Christ at this time a field of ministerial labour and a pas
toral and missionary charge of difficulty, it presents a
complicated problem, in which the Church has not only, a
deep interest, but no small part to play. It is a part of the
, problem to which, for good or evil, warriors and peace
makers, speculators and politicians, have all been contribu
ting their share. There is a share for the Church as well,
and she cannot stand aloof and leave these questions to be
dealt with wholly by others.
The South African problem has long been recognised.
' Our only relation,' wrote Mr. Gladstone (1885), ' with
South Africa is one of continued difficulty and trouble. It
has been the one standing difficulty of our colonial policy
which we have never been able to set right. . . . This
case of South Africa, as I told Lord Grey in the time of
1 A vivid description of the difficulties which have attended the
formation and early labours of some of the sees is given by Dr.
Bousfield, late Bishop of Pretoria, in his touching story Six Tears
in the Transvaal.
2 See Note IX. s See Note X.

THE CHURCH IN SOUTH AFRICA 147
the Administration of Sir Eobert Peel, presented a problem
of whioh I, for one, could not foresee the solution. And
so it has continued ever since — difficulties always recurring
and never healed.'
It has been shown by Sir John Seeley l that South Africa
stands almost alone, among the members of our colonial
system, in the fact of its not possessing, in any consider
able degree, any one of the three constituent elements of
stability in a community — common nationality, common
interest, common religion.
(1) The Greater Britain is, in our other colonies, far more
homogeneous in Nationality. The case of Canada, with
its large French and Eoman Catholic population in the
older provinces, and its widely spread and once formid
able Indian tribes, may, indeed, be cited as analogous;
and the happy issue of our rule there may be taken as
affording a good omen of the results of wise government at
the Cape. But the case of Canada differs from that of
South Africa, and we instinctively feel that we must not
draw too confident omens from Canada. Its French popu
lation does not, like the South African Dutch, form a ma
jority in numbers, nor is it extended over the whole face
of the land. And the native question is altogether different.
The Canadian Indians are a waning race — a race which
has no future of importance before it. Confined for the
most part to Eeserves, and not in daily evidence as serving
the white owners of the land, it need not any longer be
reckoned with as a difficulty. But the Kafir, the Zulu, "the
Basuto, the Matabili, and the rest, are to be counted by
millions. They outnumber the whites, perhaps, by ten to
one, and they increase far more rapidly than the stranger.
Advancing in education, very many of them show intellec
tual capabilities of no common order ; and they bid fair,
1 Expansion of England, first edition, pp. 44, 45. l 2

148 THE CHURCH IN GREATER BRITAIN
after no long period, to occupy many of the higher, as they
now fill the lower, ranks of labour.
No other colony presents features quite like these, for
our great Indian dependency stands by itself. There, it is
certain that we shall never be anything but as a drop in
the ocean of the Asiatic population : we are not colonising
India; we do not regard it as an outlet for our surplus
population, a land of new homes ; we are holding it as a
benevolent parent, for its good ; and as for our tenure of it
— who shall say what the future may bring ? But look at
our colonies : in Australia the native element can never
give trouble, and there is no rival European population. In
New Zealand the Maori was partly assimilated, partly
overwhelmed, and his race is rapidly diminishing. In the
West Indies the foreign population was not native to the
soil, but introduced by ourselves, and we may believe that
good treatment has knitted their race to ours. Judging things
as we see them, it may be fairly said that in our South African
colonies alone does the question of difference of nationaUty
cause anxiety for the approaching future.
(2) Side by side with this is the difficulty of Beligious
Division. Leaving the native religions out of considera
tion, we have in South Africa not a homogeneous English-
speaking population, more or less amicably parted into
different religious camps, but a racial difference emphasised
by a religious, a great and well-organised Dutch Church,
with marked differences in doctrine and in government
from the Church of England, and disposed, in many
quarters, to fan the flame of political discord. It is not
here simply the old question of religious sects at home.
Nor does the Eoman Catholic Church form a potent ele
ment in the question; though here, as elsewhere, it is
pushing forward with characteristic energy.1 The diffi-
1 See Note XI.

THE CHURCH IN SOUTH AFRICA 149
culty for this colony presented to the Church is, that it is
a late comer, and not unnaturally looked upon by the Boer
and Africander as an interloper in religion, just as the
Englishman is an interloper in a land destined, as the
Hollander has long believed, for the Dutch race. The
Dutch Church existed in South Africa for a century before
our arrival. It would seem as if the nationality difficulty
must always be aggravated there by the division between
two powerful religious organisations.
And yet this division may not be irremediable. It may
not be generally known that the far-seeing Bishop Gray,
perceiving the latent force for evil and good which lay in
this separation and its possible removal, in the year 1871
proposed — and it was a remarkable proposition, coming
from one of his strong ecclesiastical views — a large scheme
for union with the Dutch Church, which was seriously con
sidering on its part on what terms it could unite with us.1
Who shall say whether, had he been spared to carry out
the project, in those days when good feeling had been
greatly growing on account of his wisdom and statesman
like tact and fine example of Christian service, some good
results might not have followed an effort in so noble a cause ?
but Gray died in the very next year, and before there had
been time to bring his proposal within the sphere of
practical politics. It is, indeed, remarkable that such an
idea should have been entertained by him, not only in the
earlier but in the later and more mature days of his life and
episcopate, and should have been debated hopefully in his
synod. No revival of such a proposal seems to have been
made by his successor, and subsequent and recent events
have terribly drawn apart the divided religious factors of
the colony. 1 Life, vol. ii. pp. 524, 526, 545. See Note XII.

150 THE CHURCH IN GREATER BRITAIN
Apart, then, from the nationality question, and apart
from the ordinary questions of religious division to which
we are accustomed at home, the existence of a rival Church,
of power and influence, causes a breach of religious unity
which adds instability to our colonial possessions at the
Cape. (3) Lastly, the century just closed has presented in
South Africa endless conflicts of interests, material and
social, which have become more and more aggravated and
intense as the years wore on. To use the language of
Mr. Younghusband : ' From the Zambesi to Cape Town, I
found a seething mass of unassimilated elements. Every
where unrest, nowhere coherence, unity, or security.'
This is not the place to enter on a discussion of the
complex question of the relation of the Dutch and English
interests in these colonies. The condition, before the war,
had become one of extreme electric tension. The explosion
which was inevitable, followed, and it remains to be seen
whether the result will be the establishment of something
more of equilibrium. There may be polarity without dis
turbance of equilibrium, or menace to peace. It is possible
that some of us may live to see a racial fusion in South
Africa. In a ' History of the Great Boer Trek,' written by
the late Hon. Henry Cloete, LL.D., Her Majesty's High
Commissioner for Natal, a hopeful forecast of the ultimate
results of the late war has been made by the author's
grandson and editor, who writes : ' In Natal it was found
that war, instead of accentuating race hatred, laid the
foundation of enduring peace.'
As to the native races, whatever the far future may
bring, at present it is satisfactory to know that a general
desire for the success of our arms was, during the war,
exhibited by Kafir, Basuto, and the other tribes. The
feeling was nearly universal that the interests of the natives

THE CHURCH IN SOUTH AFRICA 151
were bound up with the triumph of the Imperial cause.
The Kafir knows well, for experience is the best teacher,
that — even though he may be kept at arm's length by an
Englishman, and may socially be treated with contempt —
liberty and fair dealing, opportunity of education and of
profitable industry, are secured to him under English rule,
and denied under that of the Boer. Therefore, the interests
of the natives, Christian and heathen alike, are, to speak in
the most moderate terms, not in present conflict with those
of the mother country.
If the expressions of loyalty recently heard from the lips
of native Christian teachers and native assemblies be taken
as representing the native mind in general, they give
much hopeful assurance of the prevalence of a sense of unity
of interest between native and Englishman. If they be
held to be mainly the expression of the mind of the Chris
tianised native, and to be the result of missionary teaching
and education, can there be any hesitation felt as to the
expediency, even for our own interests, of more earnest
efforts for the conversion to Christianity and the Church of
the native tribes ?
The social future of the native races remains a question
full of unknown possibilities ; and who dare venture on a
forecast of the relation of their interests to ours a quarter
of a century hence, when the education of the native has
advanced, and he has attained to national self-consciousness
and a sense of the power of his millions ?
For all these reasons the Imperial problem of these
colonies is a difficult one. The three main elements of
stability are wanting ; the nationality difficulty appears the
most formidable. But as the nationality problem has been
solved in Canada, which, at one time, exhibited racial dis
cords which threatened our tenure of the great Dominion,
so it may yet be solved in South Africa, even though the

152 THE CHURCH IN GREATER BRITAIN
relative strength of the three parties is so different, and the
analogy from Canadian history is so doubtful.
The ideal course which presents itself to the mind, and
which, as it is in part closely connected with the duty of
the Church, I think I may here express, is of this threefold
kind. The first concerns itself with secular policy, the
second and the third with religious : —
(1) The numerical difficulty of a Dutch nationality
superior in strength to ours, should be gradually abolished
by the encouragement and organisation of emigration from
Great Britain, and that not in the mining so much as in
the agricultural districts. The spontaneous agency of
intermarriage also will, in time, break down part of this
difficulty. (2) However unhopeful the prospect may now seem, at
a period when passions are still strong, Bishop Gray's
statesmanlike suggestion of conferences between the English
and Dutch Churches, with a view to mutual understanding
and approach, might even yet be revived. Presbyterianism
is not parted from the Church by any barrier so impassable
as to place re-union wholly out of the region of hope. If
only sympathy and mutual understanding led the way,
opinion, conviction, and action might follow. The English
Church must beware of giving the impression that she holds
that truth and grace are confined to her ministrations. This
unwarrantable theory is to be heard chiefly from the lips of
irresponsible and reckless young preachers. It is never
heard in the language of men like Bishop Gray, or of the
leaders of the South African Church of to-day. The posi
tion of the great Dutch Church is one which demands our
respect, and many of its labours our admiration. But a
sisterhood between the two leading communions of South
Africa may yet be fostered by Christian love and wisdom
ou both sides, with a prospect, perhaps far off, but to be

THE CHURCH IN SOUTH AFRICA 153
realised in God's time, of some bond closer still than that
of sisterhood.
(3) And lastly — and here there is no real hindrance but
our own sloth and want of generosity in men and means —
a more universal and well-supported attempt must be made,
however costly it may be, for the evangelisation of the na
tive tribes all over South Africa.
On the first and second of these I shall say no more.
The first lies outside the province of this Lecture, the sec
ond may be repudiated by those whose high Anglicanism
goes far beyond that of the high Anglican, Eobert Gray.
On the missionary question it may be interesting to give
some information, pointing to the probable results of a
forward policy. For as yet we have heard of no tribes
converted as a whole, and officially, through their chiefs,
bowing their necks, as in Canada, under the yoke of
Christ. The Christianising of native South Africa is no small
undertaking. But the experience of the past half-century
fills us with the conviction that it is in no sense an unhope
ful one.
I gladly quote hopeful words from Mr. Bryce's ' Im
pressions ' on the subject. ' Notwithstanding the slowness
of the progress hitherto made, the extinction of heathenism
in South Africa may be deemed certain, and certain at no
distant date. There is here no ancient and highly organ
ised system of beliefs and doctrines, such as Hinduism and
Islam are in India, to resist the solvent power which
European civilisation exerts. In forty years there will
probably be no more pagan rites practised in Cape Colony.
In eighty years there will be none in Matabililand, or
perhaps even sooner, if the gold reefs turn out well ; for
though a mining camp is not a school of Christianity, it is
a destroyer of paganism.' Again: 'A race in the present

154 THE CHURCH IN GREATER BRITAIN
condition of the Kafirs needs nothing more than the crea
tion of a body of intelligent and educated persons of its
own blood, who are able to enter into the difficulties of
their humbler kinsfolk and guide them wisely.' 'The
Basutos are an industrious and settled population, among
whom Christianity has made great progress.' ' The Kafirs
will lose their heathenism, and will become, in name at
least, Christians. Thus they will form to a far greater
extent than now a homogeneous mass, pervaded by the
same ideas and customs.' 1
The vastness of the heathen population is scarcely
realised by many at home. The most accurate official state
ments show how enormously the aggregate of Kafir, Zulu,
Hottentot, Basuto, Bechuana, Matabili, Pondo, Barralong,
Fingo, Swazi, outnumber the white population. In Cape Col
ony the number of the natives may be set down as about
2,500,000, out of a population of about 3,000,000. In Basuto-
land there are some 350,000 inhabitants, of whom only 900
are Europeans. Bechuanaland, which became British terri
tory in 1888, has a population of about 140,000, of whom
1000 are Europeans. In Northern Ehodesia there are
about 650,000 of whom very few are Europeans. In
Southern Ehodesia dwell 700,000 Matabili and -Mashona,
and the Europeans number 18,000.
Natal, which comprises the dioceses of Natal and part
of Zululand, out of a total population of 1,206,386 has but
91,000 Europeans. The native Zulu and Kafir number
three-quarters of a million, and Indian coolies and others.
whose number increases so rapidly as at times to menace
the interests of the colony, are set down as 116,679.
In the British Protectorate on the Zambesi, lying out
side Ehodesia, there are estimated to be 845,000 natives.
If to these you add the native population of the late Trans-
' See The Spectator, January 12, 1901, pp. 797-8,

THE CHURCH IN SOUTH AFRICA 155
vaal 1,050,000, and Orange Free State, 250,000, you arrive
at a total of the native tribes of five or six millions.
That these millions will gain in intellectual power and
prosperity under our rule, always provided that we do not
demoralise them by our fatal gift of strong drink, and sap
their vitality by introducing the vices of civilisation, none
will deny. The policy of repression, were we disposed to
attempt it, would be destined to ignominious failure. That
a tendency to more and more general acceptance of our
religion as well as of our sway prevails, is undoubted.1
The work of the Church among the tribes which she has
been able to approach with the greatest freedom (and where
English vice has least been presented to the native eyes,
has been already crowned with much success. The like
experience must be recorded of the work of other Churches
actively and successfully engaged in missions in South
Africa. In missionary villages and institutions, on mis
sionary farms, and by means of missionary schools and
English and native clergy or teachers, large numbers have
been christianised, and their development in Christian
character is but a question of time. It is a matter for
great regret that many settlers, indifferent to the spiritual
duty of missions, are sarcastic or hostile, because they do
not find the Christian Kafir, fresh from countless centuries
of heathendom, a model of the Christian virtues. It is to
be feared that great apathy, or cruel prejudice, exists among
many churchpeople in the colonies on the subject of the
Church's duty to the heathen. The report of the Com
mittee on Missions to the last South African Provincial
Synod said that 'the Committee felt strongly that there
was still a great lack of sympathy with such work among
many members of the Church ; and it felt further that the
1The absorption into the Church of the 'Order of Ethiopia' is
another encouraging sign of the times.

156 THE CHURCH IN GREATER BRITAIN
extension of Christ's kingdom in this country was being
hindered to a very considerable degree by the prejudices
against missionary work which existed among many church
people.' But in spite of apathy on the part of the average
colonist, the Church's missions are advancing.
A few examples only can be given of the success of
missionary work among the people. I take only those of
our own Church through the S.P.G. In Zululand the
number of catechists and readers is 144. At one station
alone — Eorke's Drift — there are about 7,500 baptized Church
members. In this district Archdeacon Johnson's labours
have been crowned with remarkable blessing. In the
district of Keiskammahoek in Grahamstown, there are
3,000 baptized and 690 communicants. In St John's,
Kaffraria, there are 32,242 Church members. In Durban
the Indian mission alone yields 2,000 children to our
schools. The native Christians form no inconsiderable portion of
the Church in Kaffraria, in Cape Colony, in the Transvaal,
and in the Orange Eiver Colony.1 Basutoland was occu.
pied in 1875, after repeated invitations addressed to our
Church by the chief, Moshesh.2 The baptized members
in our eight churches there number about 5,000, of whom
2,500 are communicants. In recent confirmation tours,
some of the bishops report that three-fourths of the candi
dates were natives.
But what of the future ? — for these people have a future,
as surely as the people of Japan, whose development is
causing so much just anxiety to the Church lest social and
intellectual advance should outrun moral and religious.
Japan does not lie on our conscience as South Africa does.
It has not been given into our hands by Divine Providence,
1 For testimony to their loyalty, sea Note XIII.
2 See Note XIV.

THE CHURCH IN SOUTH AFRICA 157
as has been South Africa, to rule as part of the Kingdom
of Christ.
The words of Canon Scott Holland, at a late meeting
of the Universities' Central African Mission, apply to these
southern colonies as well :
' Can anybody contemplate anything more awful than
that this enormous continent, with all its vast full-blooded
populations, should pass over to civilisation, as it must,
and yet be pagan and Mohammedan, with the weight and
blight and curse of Mohammedanism [and paganism] on it
for ever ? It would be enough to shatter the civilisation
of Europe that such a thing should occur. It is the duty
of the Catholic Church to see that this does not happen-
And it shall not happen if we be loyal to the Christi — to Him
who claims the whole of the great African continent as His
own ; loyal to Him who has waited through all these long
centuries of lust and murder, crime and tyranny, ... for
the light to break over that dark continent.'
What is our ideal of the new and united South Africa ?
The nation has not yet distinctly formulated it. Even
though, on the whole, our rule, wherever it has come, has
made for righteousness, we dare not boast, but rather hold
our peace for shame that, with our blessings, we have so
often brought our sins and vices to those who before our
coming had known neither. Those whose idol is Self
abound. Material interests dominate the thoughts and
purposes of most of those who are concerned in the de
velopment of the country. There are innumerable church
people in these colonies whose religion is but in name. It
is, therefore, the duty of the teachers of the Church to lift
up their voices with strength and declare to our own people
first their sins and their duties. It is religion that must
show the way, and teach the colonist to take up the white
man's burden — the raising of lower races in the scale of

158 THE CHURCH IN GREATER BRITAIN
civilisation and freedom, of purity and peace. Whatever
duty God is laying on the nation in this time of deep
anxiety and of enlarged responsibility, it is clearly the duty
of the Church adequately to provide for the pastoral care
of her own scattered people, and to promote a real and
vigorous religion free from formalism and party spirit. It
must also strengthen in all directions evangelistic and
educational missions to the South African heathen. If this
is to be done, unstinted support, much beyond that which
has been customary, must be given to that great Society
which represents the English and Irish Churches at the
front, to whose hands the missionary and much of the
pastoral work of the Church in South Africa has been
committed, and which approaches us with peculiar force
of appeal at the conclusion of the two-hundredth year of its
world-wide labours.
If, besides this, we should, in God's good time, also find
it possible to promote some happy alliance with the older
Church of the colony, partly as a means to, partly as a
result of, the growth of sympathy; if we enlarge our
hearts, and pray God to show us the time and the way to
draw closer the bonds which, even now, secretly unite all
true labourers for Christ ; if we, in other Mission Fields,
as now in Central Africa, Blantyre and Likoma, learn to
understand and to love one another, and hands are
mutually extended in a grasp of friendship across the
difficult barrier of traditions cherished long on both sides,
religion will have done her part both to gather in fresh
peoples into the fold of Christ, and to make the voice of
Christianity, strengthened tenfold by reunion, a power in
the land.

CHURCH IN LESSER COLONIAL POSSESSIONS 159

VIII
THE CHURCH IN THE LESSER COLONIAL POSSESSIONS
Beitish Honduras, a Crown colony, is in the Province of
the West Indies. The Church population is but of small
extent ; but important and growing work is being done on
the Isthmus of Panama.
Bermuda, in the diocese of Newfoundland. The Church
here owns obligations, and makes yearly remittances, to
the S.P.G. ; Church population, 10,627. The Bishop of
Newfoundland spends alternate winters in this part of his
diocese. Fiji (gross area, 7,451 square miles, in 200 to 250 islands
of the South Pacific) ; discovered in 1643. Wesleyan mis
sionaries settled here in 1835, and did much good, turning
the inhabitants from cannibalism. Sovereignty was ceded
to England in 1874. In 1870 an Australian clergyman
was sent to minister to the considerable Church of England
population. Much opposition was offered by the Wesley-
ans, though their work had previously only been addressed
to the heathen. Mr. Floyd, the clergyman, a county
Wexford man, suffered much in 1871. Sir Arthur Gordon,
in 1879, drew attention to the open door for Church mis
sionaries here. A visit of Bishop Selwyn greatly strength
ened the Church in the same year. The S.P.G. sent Mr.
A. Poole, who was ordained to minister to the English-
speaking people, and Bishop Selwyn established a modus

160 THE CHURCH IN GREATER BRITAIN
vivendi with the Wesleyans. In 1908 the first Anglican
Bishop of Polynesia, which includes the Fiji islands, was
appointed. At Levuka, Polynesian and Chinese coolies
are being gathered into Christ's fold in numbers. The Eev.
W. Floyd was appointed Archdeacon in 1908, and died in
the next year. His work lives after him.
British New Guinea. — Although not part of the General
Synod of Australia and Tasmania, the oversight of New
Guinea is connected with the Australian Church, and
Bishop Stone- Wigg, its first bishop, supported by that
branch of the Church, did a fine and manly pioneering
work in this difficult land.
West Africa (Gambia, Sierra Leone, the Gold Coast, and
Lagos). — Missionary work here is chiefly in the hands of
the C.M.S., whose devoted missionaries have in numbers
here laid down their lives for Christ and His Gospel.
There are three bishops, of Sierra Leone, of Western
Equatorial Africa, and of Accra, and two native assistant-
bishops. Native bishops and clergy have been trained and
are at work, and many have been brought into the Church.
The Hinterland is much disturbed and unsettled, and
troubles have from time to time been felt in the Church
also. The colony is only occupied by such English resi
dents as purposes of trade, war, or evangelisation oblige
to live in what has been called the ' White man's grave.'
The S.P.G. supports the work in the diocese of Accra. It
began work on the Gold Coast as early as 1751.
The East and Central African Protectorate (Somaliland,
East Africa, Witu, Uganda, Zanzibar, British Central
Africa). There most efficient societies — the C.M.S., the
Universities' Mission, and the Church of Scotland and
Free Church, Blantyre Mission — occupy with earnest, and
in many cases successful, labours, these lands, in which
the English population is only an infinitesimal part of the

CHURCH IN LESSER COLONIAL POSSESSIONS 161
whole. There are bishops, of East Equatorial Africa
(Mombasa), of Uganda, of Zanzibar, of Nyassaland, and of
Ehodesia. Mauritius. — The colony is not striotly a Crown colony,
having some representative members of Government and
Executive. The population is chiefly Eoman Catholic. In
Government schools about 71 per cent, are Eoman Catho
lics ; 25 per cent. Hindu and Mohammedan ; Church of
England but 2-96 per cent. Mauritius has an indepen
dent "bishop of our Church, and is not included in the
South African Province. There are nineteen clergy of the
Church, of whom five are S.P.G. workers, and six C.M.S. ;
1,0002. a year is paid by the S.P.G. to the diocese. The
converts are nearly all Hindus and Tamils. Attempts to
evangelise the Chinese here have not proved so successful
as in other lands, as Guiana, but Chinese Scriptures are
bought readily. In the Seychelles is also a S.P.G. mission,
with six hundred and seventy Church members.
Ascension. — A small garrison lives here of about four
hundred souls. It is a valuable and now highly fortified
coaling-station. Tristan d'Acunha — St. Helena. — The
three islands are in the bishopric of St. Helena, where a
bishop has a difficult work indeed, not only physically, on
account of the geographical conditions of the diocese — ap
parent at a glance on the map — but spiritually, on account
of Church disputes not yet healed. St. Helena received
fresh attention in connection with its use as a prison during
the Boer war. There are three Church clergy on the
island, and a Church membership of about 2,000. The
general state of morality on St. Helena is described as very
unsatisfactory. Tristan d'Acunha has about 100 inhabit
ants, and these have sinoe 1906 been ministered to by Eev.
J. G. Barrow.
Straits Settlements. — The chief of our Crown colonies.

162 THE CHURCH IN GREATER BRITAIN
The population, chiefly Chinese and Malay, is over half a
million. Singapore is a magnificent field for missions, its
harbour teeming with ships of all the great nations of the
earth, its streets crowded with representatives of people
from Eussia to New Zealand, from China to America.
There are now two Episcopal Sees, of Labuan and Sarawak
and of Singapore. There are about twenty-four missionary
clergy, four of them native, about 3,500 baptized members
of the Church, and about 1,000 scholars, mostly unbap-
tized. Hong Kong. — The island, a Crown colony, is about
thirty-one square miles in extent, and lies close to the
mainland, with the city of Victoria stretching along the
shore. The harbour is one of the finest in the world.
Chinese population about 283,000 and 10,000 Europeans.
The Bishop of Victoria presides over the Church, which is
manned chiefly by C.M.S. missionaries. St. John's Cathe
dral is in Hong Kong. There are 8,500 scholars in Gov
ernment schools, besides 2,900 in private. There are
three churches for the English, and there are 800 baptized
Chinese. A travelling chaplain has been appointed to visit
the English in the Treaty Ports of China.

Outside the Colonial Empire, the Church is represented
by twenty-six missionary bishops, as follows : —
In India, eleven bishops ; in China and Japan, eleven ;
in Africa, five ; in Jerusalem, one. The Bishop of Jerusa
lem has no territorial diocese, but has episcopal oversight
of Anglican clergy and people, and of all missionary work
done by the Church in the Holy Land and Egypt, and in
Asia Minor and Syria. The clergy under his jurisdiction
are sixty-two in number, thirty-one in Syria and Palestine,

CHURCH IN LESSER COLONIAL POSSESSIONS 163
twenty-seven in Egypt, four in Cyprus. There are six
clergy of the Church of England Jews' Society, and twenty-
two of the C.M.S.1; five ohaplains to the forces, six season
chaplains. In these regions there are about 1,700 boys and
3,500 girls in Christian schools.
There are two Anglican Bishops in South America out
side British Guiana — the Bishop of the Falkland Islands
who superintends the Anglican clergy in the Falkland
Islands and on the West coast, and the Bishop of Argentina
who superintends the Anglican clergy in Argentina and on
the East coast.

H 2

164 THE CHURCH IN GREATER BRITAIN

NOTES
NOTES TO LECTURE I
Note I. — Many of the stalls in Truro Cathedral are dedicated to
the memory of Irish saints of the fifth and sixth centuries, who
came from Ireland to Cornwall for the purpose of evangelising, or of
founding churches or monasteries. One of the most interesting
of these names is that of St. Germoc (Germochus), said to have
been an Irish king or regulus of the fifth century, a convert of St.
Patrick. About 450 he was consecrated Bishop. He came with St.
la and others, landed in St. Ives Bay, and with his sister was spared
in a massacre of the whole party by the heathen tyrant Tewdar at
Hayle. He placed his seat on the east shore of Mount's Bay, where
a church in his name still stands. Reciprocally, on the strand of
Clear Island, co. Cork, there are still remains of a yet earlier church,
St. Kieran's, founded (?) by British Christians. See Olden, ' Church
of Ireland,' p. 10. For an account of Irish saints before St. Patrick,
of whom St. Kieran (according to some, but it is very doubtful) was
one, see Ussher, ' Britt. Eccles. Antiq.,' Works, vol. vi. p. 832, seq.,
where no doubt fact and legend are blended. This Kieran, or
Cieran, or Keverne, or Cheranus, is the Cornish St. Pieran, or Perran,
whose name is perpetuated in the very anoient ohurch of Perranza-
buloe, or St. Kieran of the sands. (Borlase, ' Antiquities of Corn
wall,' p. 388.) ' The Christianity of Cornwall was chiefly owing to
the saints from Ireland, the most illustrious of whom was St. Petroo,
whose name is now preserved in the title of Padstow.' (Polwhele,
' Hist, of Cornwall,' i. 98.)
Note II.— Amandus, Bishop, a.d. 627, without a fixed diocese.
He chose the oountry of the Scheldt, and after some successes as
preaoher, he allowed a fanatical zeal to injure his influence. He
obtained a commission from Dagobert, authorising him to use force

NOTES TO LECTURE I 165
to compel the pagans to be baptized. The Frankish soldiery were
called to the assistance of the Christian preacher. Later, by wiser
and more gentle methods, and, it is said, by the aid of miracle, he
persuaded many to submit to the Cross. After unsuccessful mis
sionary labours among the savage Sclavs of the Danube, he became,
in 646, Bishop of Maestrioht, where thirty-three more years of use
fulness were spent in unflagging missionary labour.
Note HI. — Reg. Oolumb. oii. : ' Quotidie jejunandum est, sicut
quotidie orandum, quotidie legendum, quotidie laborandum.' What
the study was may appear from what Jonas, his biographer, wrote
of Columbanus, that even in his youth he wrote a book on the inter
pretation of the Psalms. His love of the Scriptures, and desire that his
followers should love them too, are illustrated by the incident of the
dying Burgundo, one of the virgins under his rule, who required in her
last illness that a light should be kept burning all night, that the
Scriptures should be read to her.
Note IV. — The date given by Ussher is different. See ' Sylloge
Vet. Epp. Hib.,' in vol. iv. p. 430. A fine testimony to the gratitude
of the foreigner to Irish missionaries occurs in Egilward's ' Life
of St. Burchard ' : ' Scotia quondam bruta, nunc in Christo pruden-
tissima, nobis lumen nostrum primitivum destinavit Killianum,
Burgundis Columbanum, Alamannis Galium.' (Ap. Ussher, ut sup.)
The story of the life of Columbanus is told, with all his accustomed
pictorial grace, by Montalembert (' Monks of the West,' vol. xvi.).
It seems open to question whether the labours of the Irish mission
ary, Fridolin, Abbot of Seckingen on the Rhine, belong to the age
of Clovis the First (481-511), or to that of Clovis the Third (691-695.)
Note V. — Dr. Wattenbach, in ' Quast and Otto's Journal,' 1856,
writes : ' When the Merovingian kingdom fell away into distractions,
which daily increased . . it was at this time that Ireland almost
alone afforded a refuge for the remnants of the old civilisation ; and
when the Anglo-Saxons were converted to Christianity by Rome (?)
they crossed over to the sacred isle in multitudes, to become scholars
under those celebrated teachers in the monasteries of the Scots.
Some occasional Franks also came to them over the sea.'
Note VI. — Letronne, quoted by Reeves in the ' Ulster Journal of
Archaeology,' 1859, p. 230, says : ' Elle [IrlandeJ etait, au huitieme
siecle, plus eclairee — je veux dire, moins barbare — qu'aucune autre

166 THE CHURCH IN GREATER BRITAIN
contree europeenne.' But Wattenbach describes the earlier Irish
pilgrim missionaries as grotesquely dressed, and with painted eye
lids. Note VII. — Quoted by Ussher, iv. 388 : ' " Ibique duodecim
annos inter eximios simul piae religionis et sacrae lectionis
magistros, futurus multorum populorum praedicator, erudiebatur."
Haec in primo de vita Willibrordi libro Alcuinus, et in secundi
initio : — " Venerat occiduis quidam de finibus orbis
Vir virtute potens, divino plenus amore,
Ore sagax, et mente vigil, et fervidus actu,
Ad te, temporibus Pippini, Francia Felix ;
Quern tibi jam genuit fecunda Britannia mater,
Doctaque nutrivit studiis sed Hibemia sacris,
Nomine Willibrordus." '
Note VIII. — For interesting details of the opposition of Boniface
to Irish Church influences, see Neander, v. 62; Gieseler, ii. 218.
The words of the latter careful historian are : ' The chief traits in
the character of Boniface are an exaggerated notion of the external
unity of the Church, and obedience to its statutes, as well as a deep
reverence for the Roman see, without which he undertook nothing.
As he himself sought for ecclesiastical laws, even for the most in
different actions of daily life, so was he severe and persecuting
against all who departed from Roman ecclesiastical regulations,
as in the instance of the two clergymen, Adelbert and Clement [the
former of whom seems to have been a mixture of impostor and
fanatic, the latter an Irishman of piety and purity of doctrine].
Thus he bound the new German Church to Rome still more firmly
than the English was.' It is only just to mention in this place
that he appointed at least one Irishman to a see. ' Albuin [Witan
or Whitus] egressus de Hibemia, praedicationis causa, venit in
Thuringiam, 742, ubi a Bonifacio primus Barbaranae sive Burabur-
gensis ecclesiae episcopus est constitutus.' This Witan is called
' disoipulus suus Hiberniensis' (Ussher). Nor was this Boniface's
only appointment of an Irishman to a see.
Note IX. — For the history and details of the Danish mission, see
Neander, vol. vi. 1-28 ; of Sweden, t&. 28-31 ; of Norway, ib. 31-39.
Those were rude days, and evangelisation often employed rude

NOTES TO LECTURE I 167
methods. The statements in the text are borne out by Neander as
cited. Gieseler, in his oondensed way, bears the like testimony to
the influence of English Christians on the Scandinavian peoples,
Vol. ii. ch. vii. sect. 37 : 'In Norway, Christianity,' he writes, ' had
been first introduced from England.' In Denmark, ' Cnut the
Great completed the work [of conversion] by means of English
priests.' For a full account of the Norwegian Church and its con
nection with the Church of England, see Rev. T. B. Willson's ' His
tory of Church and State in Norway ' (Constable & Co., 1903). On
p. 36 he quotes a learned Norwegian historian, who says, ' The
Norwegian Church was wholly and completely a daughter of the
English Church.'
Note X. — A curious link between the Churches of Ireland and
Iceland appears in the passage quoted in the ' Ulster Journal of
Archaeology,' July, 1859, from the ' Landnamabok ' : ' Before that Ice
land was inhabited by the Norwegians there were men there called by
the Norwegians " Papae," who professed the Christian religion,
and were believed to have arrived over the sea from the west, for
Irish books which were left behind them, bells and crosiers, and
many such articles, were found, which seemed to indicate that they
were west men.' It does not quite appear how Ireland is here
spoken of as to the west of Iceland ; probably the west of Norway
is intended. In a rare book in Icelandic and Latin : ' Kristni saga
sive Historia Religionis Christianae in Islandiam introductae,'
Hafniae, 1773 (cap. vi.)., we read : ' A.D. 995, Rex Olafus ex Irlandia
orientem versus in Holmgardiam tendit, inde Norvegium reversus
est, ut in vita ejus scriptum est, ibique universum populum ad
Christianismum excitavit.' Dr. Wattenbach, in the ' Journal '
already quoted, Note V, wrote : ' The Irish filled England and the
neighbouring islands ; even in Iceland their books and pilgrim
staves were found in later times.' Concerning St. Erculphus and
St. Buo, Irish missionaries to Thule or Iceland, see Colgan, ' Acta
SS.,' 241, 256. He quotes Dicuil, who wrote in 825, and who
records that thirty years before, i.e. 795, certain clerics who had
sojourned in Thule had given him an account of the continual
light of the summer solstice, so that at midnight they could see
to remove certain objectionable visitors from their underclothing
(' vel pediculos de camisia abstrahere'). This touch has the warranty
of genuineness. Speaking of the Faroe Islands, Dicuil adds that
for a hundred years back ' eremitae ex nostra Scottia navigantes
habitaverunt.'

168 THE CHURCH IN GREATER BRITAIN
Note XL— In the ' Invective ' of Gildas, an awful charge is
brought against the morals of the British Church. And yet it was
even then (about the beginning of the fifth century) sending mission
aries to the north. The serious difficulties which surround the per
sonality and date or dates of Gildas are treated fully in the ' Dic
tionary of Christian Biography.'

NOTES TO LECTURE II
Note I. — In 1911 there were 250 dioceses (including Missionary
Sees) connected with the Anglican Communion. Of these England
had 37, Ireland 13, Scotland 7, United States of America 104, our
Colonies, Dependencies, and Missions 111. One or more have of
late years been annually added, as extension and subdivision follow
the labours of the Church.
Note II. — The Cathedral of Mexico is the largest and most
sumptuous church in America. It faces the north side of the Plaza,
on the site of the great pyramidal teocalli or Temple of Huitzilo-
pochtli, titular god of the Aztecs. This edifice was founded in
1573, and finished only in 1657, at a cost of 400,0002. for the walls
alone. It forms in plan a Greek cross, 426 feet by 203 feet. It has
two great naves and three aisles. There are twenty side-chapels,
and a magnificent high altar supported on marble columns, and
surrounded by a balustrade, with sixty-two statues of rich gold,
silver, and copper, serving as candelabra. The elaborately carved
choir is enclosed by noble railings made in Macao, which weigh
twenty-six tons, and are valued at 300,0002. There are two towers
218 feet high, and a lofty dome. At the foot of the left tower is
placed the famous calendar stone, the most interesting relic of Aztec
culture. The Plaza San Domingo contains the convent of that
name, with vast treasures buried within its walls. There was the
old Inquisition. Now it has become a custom-house and a school
of medicine. Note III. — Prescott writes of the aims of Ferdinand and Isabella :
' Paramount to all other objects in their schemes of discovery, with
the Queen at least, was the propagation of Christianity among the
natives. She neglected no means for the furtherance of this good
work through the agency of missionaries exclusively devoted to it.'
Note IV. — Hakluyt records how Wolfall, on Winter's Fornaoe,

NOTES TO LECTURE II 169
preached and celebrated the Holy Communion on the land. ' This
celebration of the Divine Mystery was the first sign, seal, and con
firmation of Christ's name, death, and Passion ever known in these
quarters.' Heriot has been desoribed by enemies as without sincere
religion. On his monument, however.in the ohurch of St. Christopher,
destroyed in the Fire of London, was the inscription : ' Dei Trini-
unius Cultor Piissimus.'
Note V. — The state of the Church at this time was lamentable.
The Rev. Morgan Godwyn was a clergyman, first in Virginia and
later in Barbados. His testimony as to the Church has been pre
served. One extract from a letter to Berkeley may be given : —
' The ministers here are most miserably handled by their Plebeian
juntos, the vestries, to whom the hiring (that is the usual word
here) and admission of ministers is solely left. And there being no
law obliging them to any more than to procure a lay reader (to be
obtained at a very moderate rate), they either resolve to have none
at all, or to reduce them to their own terms, that is, to use them
how they please, pay them what they list, and to discard them
whensoever they have a mind to it. And this is the recompense
of their leaving their hopes in England (far more considerable to
the meanest curate than what can possibly be apprehended here)
... to venture their lives amongst, &c.'
Note VI. — Pennsylvania was at first a Swedish and Dutch colony ;
but after its cession to England in 1664 it became the place of
settlement of a large society of Friends or Quakers, led thither by
William Perm. The state of religion there was some years after
wards not creditable to that respectable body ; and when the S.P.G.
entered on its work, in 1701, scarcely anyone went to any place of
worship. The success of the earlier missionaries here was most
marked. Great numbers of the Quakers were baptized. Within a
few years the settlers were building churches, and the churches
were soon found too small to contain those who flocked to hear God's
Word. In New Jersey, a Danish colony, the Anabaptists long
succeeded in preventing the entrance of the Church missionaries.
Note VII. — The Dutch settled New York in 1610 as Nova Belgia.
An account of the early history of this colony will be read with in
terest in ' Cambridge Modern History,' vol. vii. 39-45. The colony
became a refuge for persecuted Protestants from abroad. The war
with Holland gave the colony to England in the reign of Charles II.
On the entrance of the S.P.G. to this colony the earliest missionaries

170 THE CHURCH IN GREATER BRITAIN
found religion in utter decay ; but there was a welcome for those
who brought the word of God. When Rev. George Keith first
officiated (September 27, 1702) there was such a multitude of people
that the church could not hold them, so that many stood at the
doors and windows to hear, who desired that a Church of England
minister should be settled among them. From the first the Church
flourished in this colony. The rector of Trinity Church, in the city
of New York, who had come four years before the Society began its
labours, reported that, except for that church, one in the fort, and
one each in Philadelphia and Boston, he ' did not believe that there
was one building erected for the services of the Church of England
on this northern continent of America, from Maryland to the east
ernmost bounds of Nova Scotia, which is in length 800 miles.'
By 1745 churches had arisen in all directions, congregations were
good, and very great numbers of the native Indians had been bap
tized. Note VIII. — New England. — A charter was granted by the New
England Company to a body of Puritans who had fled to Holland
to escape persecution in England for their religious opinions. The
charter is dated 1619. On September 6, 1620, a hundred of these
sailed from Plymouth and landed at Cape Cod, after binding them
selves by a covenant and code of laws which did not take into con
sideration the fact that they were English subjects. John Carver
was chosen the first governor. These ' Pilgrim Fathers ' had a
high purpose and dauntless energy. It is doubtful whether the
ideal of Mrs. Hemans had much to justify it in their conduct of
religious matters :
They have left unstained what there they found —
Freedom to worship God.
A rigorous religious despotism was soon set up. The colonists
made it a sine qud non of all settlers that no one should be allowed
to worship according to the rites of the Church of England. ' They
resolved never to allow a hierarchy to intrude on their devotions in
the forests of Massachusetts.' Their new home prospered, but their
religious intolerance prevailed for a long time. The viotims of per
secution became themselves persecutors. Several Quakers, for in
stance, were hanged for obstinate adherence to their tenets. Little
by little, nevertheless, the Church obtained a footing in one or two
places, and when the S.P.G. began its labours and sent out Mr.

NOTES TO LECTURE II 171
Keith there were two Ohuroh of England olergymen in New Eng
land. The ministry of Mr. Keith and of a fellow-worker, Rev. G.
Muirson, attracted not a few. In vain the authorities threatened
with fines and imprisonment any who went to hear the Church
clergy preaoh. Opposition seemed to stimulate these sturdy people
to take their own way ; and so it came to pass that some twenty
dissenting ministers and laymen became clergy of the Ohuroh, and
before the Society relinquished its work, at the time of the War of
Independence, it had oooupied in New England alone seventy-eight
stations, and had employed eighty-three missionaries. The suffer
ings of the loyal clergy at that time were excessive ; several died of
exposure and misfortune. But the Sooiety and the Church which
it represented had done a fine work. Among the men who came
over to the oolony in the early part of the eighteenth century were
Mr. Samuel Seabury, father of the future Bishop of Connecticut,
and later Dr. Bass, first Bishop of Massachusetts. The first Church
of England church was erected in Boston, and that only by order of
the King in Council, in 1679.
Note IX. — La harmony with this honourable testimony from a
very impartial source, a sermon is preserved, preached by the Bishop
before King Charles I. in 1625, from which I think it important to
give a quotation : —
' There lieth a great guilte on Christian States that they have
not beene carefulle to bring them that sitte in darkness to the
knowledge of Christ and his Gospelle. Much travelling there is to
the Indies East and West, but wherefore ? Some goe to possess
themselves of the lands of the infidels, but mostely by commerce to
grow richer by their goodes. But where is the prince or state that
pitieth their soules, and without any worldly respect endeavoureth
the gaining them to God ? Some showe we make, but it is a poore
one, for it is but a parergon, an accessorie to our worldly desire ;
ergon it is not ; it is not our primary intention. Whereas Christ
sayth, " First seeke ye the Kingdom of God and His righteousnesse,
and all other thinges shall bee added unto you." If Apostles and
Apostolicke men had affected oure saluation no more, wee might
have continued until this day such as sometime wee were.'
Note X. — It is remarkable that it was precisely at this time
that in the French Church the Abbe Paulmyer, Canon of Bayeux,
submitted to Pope Alexander VII. a scheme for a missionary society,
to be composed of people of all classes, for the conversion of ' le

172 THE CHURCH IN GREATER BRITAIN
troisieme monde.' A century and a half, however, passed away ere
his plan was realised in the founding of the French ' Seminaire des
Missions etrangeres,' which, in 1820 and 1822, took definite form,
and now has an income exceeding 200,0002. per annum. The
foundation of the French Protestant Bible Society dates from
almost the same year as that of our British and Foreign Bible
Society. Note XI. — The story has been told by M. Cochrane in the ' Two
Hundredth Birthday of S.P.C.K.:''. . . Arriving at his destina
tion, Dr. Bray found that the half had not been told. Hundreds
of miles separated the clergy (of Virginia and Maryland). Left
without elevating outside influences, who can wonder that some of
the lonely men fell morally and socially 1 Without spiritual help,
without episcopal visitation, without religious intercourse, without
books, surrounded by settlers who, for the most part, had but one
idea of enjoyment — a vicious drunken revel — and by gangs of white
slaves whose crimes had procured their emigration . . . strong in
deed must have been the spiritual life that could shine brightly in
such an atmosphere.' The experience gained on that visit by the
earnest Dr. Bray was the motive power which soon set on foot
the S.P.C.K. to supply the colonists with books, and the S.P.G. to
supply them with clergy. The Act ' For the Better Preservation of
Parochial Libraries,' 7 Anne u. xiv. (1708), was passed at Bray's
instigation, and is still part of the statute law of the land. The
Bray Libraries are under the control of a body known as
the Associates of Dr. Bray; the Archbishop of Canterbury
is the president. The condition of the Bray Libraries leaves a
good deal to be desired. No fewer than 160 of them, founded at
various dates between 1750 and 1850, are ' no longer existing,' some
of them being transferred to other places, but the majority ' lost.'
There are about 156 libraries existing in England and Wales, and
over 150 in different colonies and foreign possessions ; many of them
seem to have been ' augmented ' in recent years, and are, therefore,
probably well used. The funds controlled by the Associates are,
apparently, about 4,8002. in the amount, besides 642. a year or so
received in subscriptions. The S.P.G., in its ' Two Hundred Years,'
presents an admirable portrait of Dr. Bray.
Note XII. — The first annual report of the S.P.G. (which has
been reprinted) deals mainly with the openings for the conversion
of the Indians. This is a sufficient refutation of the oharge that

NOTES TO LECTURE H 173
the one aim of the Sooiety is the support of the Ohuroh among col
onists. Note XIII. — There are within the United States of America
twenty-one missionary jurisdictions, and abroad are eleven sees,
those of Hayti, Cape Palmas, Shanghai, Tokio, Kyoto, the Philip
pines, Hankow, Wuchang, Honolulu, Porto Rico, and Brazil.
Friction is avoided in Japan and China by a mutual arrangement
between the Church of England and the Episoopal Church of Amer
ica. The subject was discussed, and resolutions arrived at, at the
Lambeth Conference, 1897. (See Report, Resolutions 24, 25.)
Note XIV. — The Society has sometimes been charged with
admitting men among its missionaries who hold very advanced
Church views, and supporters of the Society who do not sympathise
with such views have been charged with inconsistency because
they have given subscriptions to maintain missions where doctrines
may be made prominent which they do not hold. It is a slander
to bring against the Venerable Society an accusation of any Rome-
ward sympathies. It is a fact that, while 106 accessions to the
ranks of its missionary clergy had been recorded up to 1892 from
other churches and religious bodies (10 from Rome and 96 from
Protestant Dissent), during the long period of its existence the
Society has had to lament the defection to Rome of three only.1
The C.M.S. has had the like cross to bear. Of its ordained mission
aries, out of a total of nearly 4,267, seventeen only have been dis
missed for misconduct. The foundation principle of the Society
identifies it with the Church, and not with any section or party
in the Church. Its supporters must therefore be prepared to
tolerate within its ranks any who can be tolerated within the ranks
of the Church of England. It is, indeed, a wide limit ; but it cannot
be narrowed without upsetting the charter and the whole foundation
of the Society. Those men of strong Evangelical views who find
1 ' Of the three, one had been selected and ordained by Bishop
Broughton of Sydney, another (a native of Madagascar) ' returned '
to the Romanists, whom he had left as a boy ; and one, and one
only, was sent out by the Society. This is a sufficient answer to the
attacks which have been made from time to time on the Society,
and should serve to reassure those whose confidence has been
shaken by unfounded charges.' From Preface to Two Hundred
Years of the S.P.G. p. xiii.

174 THE CHURCH IN GREATER BRITAIN
fault with the presence of some extreme men in the ranks of the
missionaries would better promote the cause which they have so
much at heart by identifying themselves fully with the Society,
enrolling themselves among its incorporated members, which gives
voting power, and making their influence felt in the annual election
of the Standing Committee, than by holding aloof and finding fault.
The Church Missionary Society, in its admirable review of the
' Hundred Years * ending in 1898, makes the following acknowledg
ments : ' The S.P.G. [in the last century] did a noble work among
the Indians and negroes of the American colonies — the present
United States — one of its clergy, for two years, being the great John
Wesley. It also sent a Fellow of Christ's College, Cambridge — the
Rev. T. Thompson — to the British trading settlement on the Gold
Coast, and a negro boy, baptized by the name of Philip Quaque,
and sent to be educated in England, was ultimately ordained to be
his successor. To the S.P.G., therefore, belongs the honour of
having sent the first English missionary to Africa, and of having
on its roll the first of any non-European race since the Reformation
to receive Anglican orders.' Recognition is also given to the fact
that the S.P.G. led the way in opening all meetings with prayer.
Also that it suggested the holding the annual day of intercession
for missions (pp. 50, 51). ' In South Africa we find no C.M.S. mis
sionary ; but we find the S.P.G. and many others working in the
hardest of all fields — the borderland of native barbarism and Euro
pean civilisation ' (p. 167).

NOTES TO LECTURE III
Note I. — Canada. — Champlain founded at Quebec the first
Frenoh settlement in 1612. The first body of French emigrants
landed in Nova Scotia in 1598 ; the first Frenoh bishop was appointed
in 1670. At the cession to England in 1673, the population was said
to be 69,000, of whom but a dozen or two of families were English.
(See ' British America ' in the 'British Empire Series,' vol. iii. 51, 52.)
Note II.— The first Report of S.P.G., 1704, acknowledges the
Jesuit labours : ' The five nations of the Iroquois have been oonverted
to some sort of Christian confession, by the French Jesuits ohiefly.'
The Report quotes an Indian Sachem, or king of the Iroquois, in
Albany, 1700, as saying : ' I must say I am sorely beholden to the

NOTES TO LECTURE III 175
Frenoh of Canada for the light I received, to know there is a
Saviour of mankind.' Like witness is borne by Mr H. Watson in
his lecture on Quebec in vol. iii. of the ' British Empire Series,' p. 54.
See Cambr. Mod. Hist. vii.
Note III. — Emigration from the United Kingdom to all parts
in 1815, 2,081 ; in 1820, 25,729 ; in 1830, 56,907 ; in 1840, 90,743 ;
in 1850, 280,843. To North American colonies, in 1842, 54,123 ; in
1847, 109,680. The total number of emigrants who left British ports
for British North America from 1815 to 1885, was 1,825,557. For
an account of the widespread misery and depression following the
Napoleonic wars, see Alison's ' History of Europe,' i. 45 : ' No sooner
was the peace concluded than distress, widespread and universal,
was experienced in every part of the country, and in every branch
of industry.' At once emigration set in, to the great gain of Canada.
A letter is before me, written in Ireland in 1833, which sounds a
contemporary note of alarm as to the excessive Protestant emigration
from Ireland to Canada : ' Emigration has increased to an alarming
height. The Protestants of the country are annually departing in
thousands from the land of their fathers, to uphold that religion
which is so fearfully assailed at home. . . . There never was a
time when Protestants were so circumstanced as they are now,
in which their dearest rights are so assailed. . . . The tie which
bound them to their country is broken. Self-preservation obliges
the Protestants to violate . . . the love of country, &c.' This
was between the time of Catholic Emancipation and the passing of
the Church Temporalities Act of 1833. Striking confirmation of the
prevalence of this disquietude among loyal Protestants will be found
in the first few numbers of the ' Dublin University Magazine ' for
1832-1834, in a series of papers of great interest. ' Society in Ire
land,' writes Right Hon. J. T. Ball, of this time, in ' The Reformed
Church in Ireland' [2nd ed. p. 240], ' was reduced to a condition
that bordered upon, and was attended by, much of the evil of civil
war.' It is clear that a considerable Protestant emigration to
Canada resulted, which, if unfortunate for the balance of religions
in Ireland, was of important service to the Church in the Dominion.
Note IV. — The following fourteen Canadian bishops were, pre
viously to their consecration, on the missionary roll of the S.P.G. :
Inglis, C. ; Inglis, J. ; Stanser, R., of Nova Scotia ; Stewart, C, of
Quebec ; Straohan, J. ; Bethune, A. N., of Toronto ; Spencer, A. G.,
of Newfoundland; Bond, W. B., of Montreal; Hellmuth, I., of

176 THE CHURCH IN GREATER BRITAIN
Huron ; Lewis, J. T. (archbishop), of Ontario: Fauquier, F. D., of
Algoma; Pinkham, W. C, of Saskatchewan; Fuller, T. B., of
Niagara ; Sillitoe, A. W., of New Westminster. To eleven Canadian
dioceses the S.P.G. has given aid for endowment, and, to seven,
annual grants in support of the bishop. Moosonee, Mackenzie
River, Athabasca, and Yukon, formerly Selkirk, have looked to the
C.M.S. for the like help.
Note V. — The total expenditure of the S.P.C.K. on church work
in Canada, down to 1899, amounted to about 140,0002., not including
book grants, which, during the same period, have amounted to about
30,0002. more. In 1895 a Church of England Institute was founded
in Montreal, under the title of ' The Andrews Home,' and placed
by the Bishop of Montreal at the disposal of the Canadian Church
as a distributing point for immigrants. The Rev. Frederick Renaud
is the Secretary and the Home is in close connection with the
S.P.C.K. During the last four and a half years (1911) the S.P.C.K.
has made grants amounting to 43,7952. for Mission Work and
Church Building in Canada.
Note VI. — The Society was originally a School Society, founded
by an individual who, in 1823, had had a wonderful deliverance in
a storm at sea, and who then and there devoted his fortune to the
help of the Newfoundland Church. It has now twenty schools in
Newfoundland, prosperous missions among the French Canadians,
and many clergy, more or less subsidised from its funds, in several
Canadian dioceses. A French mission church, organised by the
Society, is now under diocesan management. The Society has,
within the last few years put forth all its strength to meet the
ever-increasing demands for help made by the Great North West.
Its special fund for the past three years amounted to 47,0002.
Under the able leadership of Principal Lloyd, its band of lay
cateohists has done excellent work and provided many candidates
for the ministry, and it has applied a grant from the Pan-Anglican
Thankoffering as a nucleus for transferring the Divinity college at
Prince Albert to Saskatoon, the site of the new State University
of Saskatchewan. Note VII.— St. John's College is still crippled by a debt of 9,5002.
To pay off this, and raise a further building and endowment fund
of 30,0002., is the ' present need ' most pressed by the archbishop.
The college had 86 students in arts, 38 in theology, in 1909. The

NOTES TO LECTURE III 177
University of Manitoba has four colleges in arts, belonging respec
tively to the Church of England, Roman Catholios, Presbyterians,
and Wesleyans.
Note VIII. — An interesting monograph on the Diocese of Mac
kenzie River, by its late indefatigable bishop, Bompas, was published
in 1898 by the S.P.C.K. The bishop has a great deal more to say of
the physioal, sooial, and historical facts of the region, than of his
own many labours and hardships. But so did St. John, in writing
his Gospel, suppress self.
Note IX. — The missions of the C.M.S. began in North-West
Canada in 1822, and, by 1837, a Christian colony of the Cree and
Soto tribes had been formed near the mouth of the Red River.
John Horden's work began in 1851 on the Hudson's Bay. His
diocese of Moosonee (founded 1872) embraces all the southern (S.W.
to S.E.) shores of the Bay. The first native clergyman, the first-
fruit of the mission, was Henry Budd, the first, in fact, of a con
siderable number of Indian clergymen labouring in Canada, some in
the eastern dioceses. When Bishop G. J. Mountain visited, in 1844,
the settlement at Fort Garry, he found four churches, attended by
1,700 persons, and nine schools with 485 scholars. He confirmed
846 persons. The communicants numbered 456 ; but in two of the
churches there was no Holy Table. The C.M.S. now has in these
missions 14,150 native Christians, and employs 114 native teachers
(lay). It was Bishop Mountain's strong representation of the wants
of the Church which led, in 1849, to the founding of the See of
Rupertsland. This is now an arehiepiscopal see, with eight suffragan
sees. The S.P.G. entered this field of work in 1850, and has em
ployed 125 missionaries, besides 46 in British Columbia. In 1870
the population of Winnipeg was 300 ; in 1910, 130,000. The expen
diture of the C.M.S. on the N.W. Canada Missions, including those
in British Columbia, is about 10,0002. per annum. This amount
will be diminished as the Missions become self-supporting.
Note X.— Authoritative complaints of slackness in missionary
feeling come before us in Diocesan, Provincial, and General Synod
reports. In one of the last reports of the Synod of Montreal, strong
words are used : ' Again and again fields of work have presented
themselves ; faithful, devoted men have offered themselves to occupy
them, and again and again such opportunities have been lost, because
the power of the Board was limited by the insignificant missionary N

178 THE CHURCH IN GREATER BRITAIN
income placed at its disposal. Surely it is time for the whole Church
(bishops, clergy, and laity) to ask itself how long such a state of lost
opportunities shall be characteristic of the Canadian Church, and
whether we should transfer into the opening century, so close to us,
that pettiness of aim and paltriness of effort which honesty compels
us to acknowledge is characteristic of the century about to die.' It
is important that Foreign Missions should have a large share of
attention. But it seems to many that for the Canadian Church
there still remains a great work, too much neglected, in the exten
sion of the Church on the vast plains of their northern continent,
and to the Indian tribes of the North-West. There now seems hap
pily to be a growing interest in this prime duty of the Church.
Note XI. — Those who seek information on the inner life of the
Canadian synodical system may find something to their purpose in
Rev. J. Langtry's ' Eastern Canada and Newfoundland ' (S.P.C.K.),
which, I presume, gives a fair account of facts. It would not be
right to slur over the fact that party feeling is at times strong in
the Church in the Dominion. A decided improvement in tone
seems to have set in of late years.
Note XII. — Credit must be given to the Church in the United
States for the first suggestion (in 1851), which led, some years later,
to the practical proposal "presented by the Canadian Synod. (See
' Two Hundred Years of S.P.G.', 761.) The growing interest of the
Lambeth Conferences is shown by a glance at the attendance at the
successive meetings. In 1867, there were present 76 bishops: 29
from the British Isle9, 24 colonial and missionary, 4 retired colonial,
19 American. In 1878, 100 bishops were present : 51 from the
British Isles, 30 colonial and missionary, 19 American. In 1888, of
the 145 present, 57 were British, 53 colonial and missionary, 6 ex-
colonial, 29 American. In 1897, 194 met ; 75 from these islands, 70
colonial and missionary, 49 American. In 1908, the attendance was
242, of whom 98 were from the British Isles, 89 colonial and mis
sionary, and 55 American. These figures, 76, 100, 145, 194, 242, ex
press graphically the development of the Anglican Church, and of
interest in her affairs, in the last fifty years. The invitation which
led to this important step in advance in the organisation and in
creased vitality of the Church was proposed in the Provincial Synod
of Canada by a distinguished Irishman, Ontario's first bishop, and
since Arohbishop of Ontario and Metropolitan of Canada, the late
Most Rev. John Travers Lewis.

NOTES TO LECTURE III 179
Note XIII.— Canterbury (598), Rochester (604), London (604),
Norwioh (630), Durham (634), Winton (635), Lichfield (656), Here
ford (676), Worcester <680), Lincoln (680), Salisbury (705). Several
of these had originally different titles.
Note XIV.— Nova Scotia (1787), Quebec (1793), Toronto (1839),
Newfoundland (1839), Frederioton (1845), Rupert's Land (1849),
Montreal (1850), Huron (1857), Columbia (1859), Ontario (1862),
Moosonee (1872), Algoma (1873), Mackenzie River (1888), Saskat
chewan (1874), Niagara (1875), Caledonia (1879), New Westminster
(1879), Qu'Appelle (1888), Athabasca (1874), Calgary (1888), Yukon
(1890), Ottawa (1896), Keewatin (1899), Kootenay (1900). New
foundland has not yet come into the Canadian Province. There is
a Coadjutor Bishop for Montreal.
Note XV. — The names are representative. Each had his
counterpart. Prominent are the names of Binney, of Nova Scotia ;
G. J. Mountain, of Quebec ; Anderson, of Rupert's Land ; Cronyn,
of Huron ; Lewis, of Ontario ; Medley, of Fredericton. And of
Presbyters, Stuart, the ' Father of the Church ' ; C. Milner, of New
Brunswick ; J. Doty, one of the early refugees ; F. A. O'Meara, a
native of county Wexford, who built up the Church in the island of
Manatoulin ; of R. MacDonald, Archdeacon of Mackenzie River ; J.
Hume Nicholls, thirty-two years Principal of Bishop's College,
LennoxviUe ; of Arminie Mountain, son of Bishop Mountain, ' upon
whose life was ever written the unmistakable stamp of saintliness.'
And then there are the great archbishop of the west, Machray, of
Rupert's Land, and those true servants of God, already mentioned,
Horden, Bompas, acd Ridley. Of the lives and labours of men like
these the Church of Canada has been fruitful. Some of them have
been described in Mr. Langtry's ' History of Eastern Canada.' The
devotion and heroism of the high-spirited wife of Bishop Ridley
must be referred to in this connection (see ' S.P.G. Report,' 1902,
p. 206).
Note XVI. — The like record is made of the good Bishop Moun
tain and his band of clergy when the famine fever desolated the
Eastern Province in 1847. It would have been a pleasing task to tell
the story of the life and episcopate of this man of singular piety
whose rule was literally that of the Psalmist, ' Seven times a day do
I praise Thee ; at midnight also will I rise to give thanks to Thee.'
His demeanour was that of one who lived in an atmosphere of cease-
N2

180 THE CHURCH IN GREATER BRITAIN
less devotion, one with whom always the 'melody abode of the
everlasting chime.'
Note XVII.— Trinity College has a rival in Wycliffe College,
founded towards the close of Bishop Strachan's life, and associated
more intimately with the ' Evangelical ' school in the Canadian
Church. Another Church of England college in Canada is the
University of King's College, Windsor, Nova Scotia (1789). The
withdrawal of Government aid in 1849 would have been ruinous
to this college but for the help promptly brought by the S.P.G.,
which has contributed, in all, over 28,0002. to its maintenance. It is
now much crippled by want of means. St. John's College, Mani
toba, is also a strong Church of England foundation. Erected in
1877, its prosperity is largely due to the labours of the late Arch
bishop Machray. (See note vii.) There are smaller colleges in
Prince Albert, and at St. John's, Newfoundland. There are
Theological Colleges at London (Ontario), in Montreal, and at
Saskatoon.

NOTES TO LECTURE IV
Note I. — ' Three great factors exercised a mighty transformation
on the world's surface,' says the late Bishop John Selwyn in his
1 Pastoral Lectures in Cambridge, 1896.' ' The first was an all-
potent one, conquering, changing everywhere — steam. The second
was more local, in that it did not apply to all parts of the world
alike, but where it did it was of resistless force — gold. The third
was also local, but less fitful and transient in its operations — wool '
(pp. 17, 18). It is interesting to know that, on returning temporarily
to England from Australia, in 1809, Samuel Marsden introduced
Australian wool for the first time to the English public, taking it
home in barrels. It was customary to charge him with too great
interest in secular things — surely an unjustified charge. Whoever
gave himself up more truly to things spiritual ? At the same time,
his large mind was capable of perceiving the future that lay before
the colony in this one produot, and the relation of colonial progress
to that of the Church. King George III. ordered a suit of olothes
to be made for himself from Mr. Marsden's store ; and, later, he pre
sented the chaplain with some highly-bred merino rams for his
model farm near Parramatta. The Ven. Mr. Giinther, in the ' Syd.

NOTES TO LECTURE IV 181
ney Diooesan Directory, 1900,' writes: 'Mr. Marsden taught the
early colonists the mode of rearing sheep and growing wool. The
trade dates from the year 1811, the year after Mr. Marsden's return
to the colony.'
Note II. — Provision for Roman Catholic worship also was, about
five years after the foundation of the colony, made in a strange way.
A Roman Catholic priest was found among the transported convicts.
He was set free to ' enable him to exercise his olerical functions.'
He ministered at three stations, the Roman Catholics being duly
marched to the places where he celebrated Mass. What became
of him is not known ; but after some years it was reported that the
only religious consolation provided for the Roman Catholics was a
consecrated wafer left in the house of one of the prisoners, around
which the men were wont to kneel and offer their devotions, no
voice being raised to help or teach them, and not a clergyman of
their religion being within 10,000 miles. (See ' Under His Banner,'
by Prebendary Tucker, p. 223.)
Note III. — About two-thirds of the population of New South
Wales are Protestant ; the members of the Church of England, in
1901, were 623,131 out of a population of 1,359,133, exclusive of
aborigines. There were in that year 347,286 Roman Catholics.
Presbyterians and Methodists came next in number. In Victoria
nearly four-fifths of the population are Protestants : the number of
Church of England is 432,704, of Roman Catholics 263,710. In
South Australia 85 per cent, are Protestants, 106,987 Church of
England ; 90,125 Wesleyans ; 52,193 Roman Catholics ; others in
smaller numbers. In Tasmania : Church of England, 83,812 ;
Roman Catholics, 30,314 ; Wesleyans, 24,961 ; Presbyterians, 11,523 ;.
Independents, 5,501 ; others, 12,000. Queensland : Church of Eng
land, 185,023; Roman Catholics, 120,663; Presbyterians, 57,615;
Wesleyans, 29,791. Western Australia : Church of England, 75,617 ;
Roman Catholics, 40,584 ; Wesleyans, 17,823 ; Presbyterians, 14,707 ;
Independents, 4,404. These figures follow the political, not the
ecclesiastical divisions of Australia.1
Note IV. — ' The Church of England in Australia and Tasmania '
publishes in book form the report of its quinquennial General
Synod, which is a document fully presenting the chief facts of a
1 The above figures are, for Tasmania and Queensland, for year
1891, for the other diocese, 1901.

182 THE CHURCH IN GREATER BRITAIN
widely-diffused Church life. The General Synod does not confine
itself to business matters quite so much as the Irish Church. In
the constitution of the General Synod two or three points may be
noted. - Two houses are constituted — the House of Bishops and
that of Representatives— which sit together, but vote separately.
The representation of clergy and laity is equal, being, for each dio
cese, about one in ten of the clergy, and an equal number of laity.
The Determinations of the General Synod do not bind the dioceses
until actually accepted by the vote of each.
Note V. — This was not the very first step taken in this direction.
In a letter written March 21, 1792, to the S.P.G., the Rev. R. John
son, the first chaplain to the convict settlement, wrote, after men
tioning the work for the convicts and their families at Port Jackson
and Norfolk Island, that ' a number of natives, both men and
women, and especially children, are now every day in the camp,
and he has now two native girls under his own roof. He hopes
that in time these ignorant benighted heathen will be capable of
receiving instruction ; but this must be a work of time and much
labour. It would be advisable that some suitable missionary, or,
better, two, were sent out for that purpose.' — [' Two Hundred Years
of the S.P.G.,' p. 387.]
Note VI.— 'Two Hundred Years of the S.P.G.,' pp. 419, 421.
The settlement in 1853 is described by Bishop Short in very hope
ful terms. In no instance did any of the men, sent into town with
teams, become intoxicated and betray their trust. Reverence and
devotion were evident in the Sunday and daily services. The sing
ing was led by three flutes, and the voices joined in, in a low plain
tive chant. Later on, Bishop Short reported that the half-caste
children in his diooese were capable in all respects of taking their
place beside the European ; that they — the men — were equal with
the axe, superior on the shearing table ; and the Bishop concludes :
' Let prejudice give way before the logic of facts, and let the caviller,
if he can, point out a hamlet of equal numbers, composed of natives
of different districts in England or Ireland, so dwelling together
in peace and harmony, and equally free from moral offences, or so
attentive to their religious duties, as are the natives and half-castes
now dwelling in the institution at Poonindie, enjoying much happi
ness, and walking in the fear of God.' What a call is here to simi
lar effort elsewhere !

NOTES TO LECTURE IV 183
Note VII. — For an important statement about the godless sohool
system of Australia see the Guardian for Ootober 81, 1900. It
exhibits the outline of a not inefficient work done in the day-schools
after hours by ministers of all denominations. The attendance at
Sunday-schools is large. The last reports given in the ' Year-Book '
of the Church of England give figures as follows : Sydney, Sunday
scholars, 86,000, with 2,600 teachers; Bathurst, 6,487; Grafton
and Armidale, 6,609 ; Ballarat, 10,300 ; Brisbane, 11,228 ; Melbourne,
25,979; Goulburn, 5,120; Newcastle, 8,500 ; Carpentaria, 624 ; Tas
mania, 7,900. In Sydney, Goulburn, Ballarat, Perth, Tasmania,
limited permission is given to the clergy to give religious instruction
either during or after public school hours. In New South Wales
such religious instruction is fully organised. For the higher educa
tion and for theological training the following is the provision made :
In New South Wales there is, affiliated to the University of Sydney,
St. Paul's College, founded 1856. There is also, in addition to
Moore College, already referred to, a College of Theology, founded
by the General Synod in 1891. In this diocese are also King's
High School, Parramatta ; St. Catherine's Clergy Daughters' School;
two Church Grammar Schools, for boys and for girls, and St.
Andrews' Cathedral Choir School. In Melbourne, affiliated to the
University of Melbourne, there is Trinity College, of which our
distinguished graduate, Dr. Alexander Deeper, is warden. The
Perry Divinity Hall, Bendigo, also trains candidates for Holy Or
ders. In the Diocese of Adelaide there is a fine Church school,
St. Peter's with 350 boys, and St. Barnabas's Theological College,
for training for Holy Orders. Tasmania is not in the background
in this relation. Christ's College, a high school founded a good
many years ago by Arnold, Coleridge, Stanley, and others in England
is to be raised to the status of a college for men, with a secular and
a theological side.
Note VIII. — Perth. — The Church population is about 90,000.
The needs of this diocese have been set forth lately by its bishop •
'We need additional clergy, prepared to work in a missionary
spirit. There are remote newly-settled districts as yet without any
of the Church's ministrations.' ' Men ready to come for the work's
sake is our greatest need; money to develop the work the next.'
But men must be 'the right sort' — physically, intellectually,
spiritually. The field is a noble one, deserving of the best labour
which the Church can supply,

184 THE CHURCH IN GREATER BRITAIN
VioTBlX.—Rockhampton.— Church population, 27,000. From the
bishop's last report I take the following : — ' The chief need is of
additional clergy in priests' orders, thoroughly capable, and imbued
with missionary zeal.'
Note X. — Eiverina. — ' The country consists,' writes the bishop,
' of vast plains, on which millions of sheep are pastured. The
squatters' stations are scattered, and separated by great distances.
The Broken Hill silver mines are in this diocese. The climate is
healthy. The Church of England must have great power for good
if only a sufficient supply of young, active, and earnest trained
clergymen are forthcoming. If the Church can pre-occupy posts
with such men she will hold her own, and her services will be pre
ferred to all others.' (Bishop of Brisbane in the ' Year-Book. ') To
these add the words of the Bishop of Grafton and Armidale : ' Young
and strong men are wanted, able to manage a horse, and willing to
devote themselves entirely to their work. These will find in the
diocese a field of much interest, in one of the finest climates in the
world. This applies both to the mining districts of New England
and to the Western plains.' The above notes on these dioceses are
given as illustrative of Church work in Australia. Full details as
to each diocese will be found in the Church of England Year-
Book. Note XI. — I will hope that this discourse on the Church of the
great Southern Commonwealth may do something to attract to the
Church there some from the Divinity School of my own University
of Dublin, which has sent not a few of her sons in the past to the
Australian field. The S.P.G. roll alone contains the names of thirty
T.C.D. men who have been connected with that Society in Australia
and Tasmania. One, at least, is doing fine service as Warden of
Trinity College in the Melbourne University. Of Irish clergy there
stand on the missionary roll the names of Irishmen such as Hussey
Burgh Macartney, whose fifty years of memorable service have left
their indelible mark on the spiritual life of the Church in Victoria ;
of James Kirkpatrick Black, the friend of the aborigines of Queens
land, who drew down on his head floods of newspaper wrath for his
brave exposure of the atrocities perpetrated on the natives by godless
and inhuman settlers, and who was one of the chief planters of the
Church in North Queensland. Of Edward Synge I have spoken,
whose early days were passed in fair Wicklow valleys, and whose
manhood was given to traversing the forests and plains of the Dar-

NOTES TO LECTURE IV 185
ling to organise a diocese which does not forget him. Henry Fry,
a native of Tipperary, stands on the roll also, one of the first band
of Missionaries to Tasmania, so far baok as 1838. Philip Homan,
from Donegal, spent six laborious years ministering to the miners
in the Ararat goldfield. George King, the first missionary to West
ern Australia, stationed from 1841 to 1849 at Fremantle, added to
his pioneer labour among the settlers most devoted spiritual work
for the natives of the bush. He first, perhaps, learned to treat the
poor blackfellow's orphan children as though they had been those
of the white man, and had his reward in the bright intelligence
and the ardent affection which he evoked. His later efforts to
found similar schools on the Murray were too much for his failing
health, and he returned home, quite broken down, in 1849. Francis
Hales, ordained in 1846 for Castlebar, went to Australia in 1849,
and died, as Archdeacon of Launceston, Tasmania, only in 1901.
William Richardson, from co. Cavan, was another of the early
Tasmanian missionaries, for fifteen years of the most anxious time
of the colony. Other names from the Irish Church and Dublin
University are borne both on the roll of this university, and on the
mission roll of Australian workers ; and the day seems far off when
the new settlements can cease to make a fervent appeal to the
Church at home and to our universities to send some of their best
and bravest to lay deeply the ' Church's one foundation ' on the
boundless plains where a new nation is arising.
Note XII. — The Council aims (1) to enrol a body of clergy
willing to serve abroad, if invited ; (2) to select from this roll those
best suited to fill particular posts ; (3) to ' call ' such men when the
bishops abroad empower them to do so. The scope of operations
will not be limited to the colonies, or to those seeking only tempor
ary employment. Further, the Council have taken steps (a) to pro
vide, for such clergy as may volunteer, a method of placing themselves
within reach of some definite call; (6) to provide foreign bishops
with a method of supplying their wants from the clergy ordained
in England ; (c) to secure the intercession of all thus enrolled on
behalf of the Council and of one another. Other provisions of a
practical kind have also been seen to. Since the scheme came
into operation in 1899, with the sanction of their bishops, sixty-seven
clergy had enrolled their names down to May, 1902. They represent
five universities and fourteen dioceses. Of those enrolled, thirty-
two had been sent out up to that date, nineteen to South Africa,

186 THE CHURCH IN GREATER BRITAIN
ten to Australia, and several others. Although the Council has not
done ' great things,' its growing influence may be seen by compar
ing the numbers enrolled in its three years' operations: viz., in
1900, twenty-two; in 1901, thirty; in 1902, sixty-seven. Refer
ence should be made to the Secretary, Rev. W. B. Smith, at the
Church House.
Note Xin. — The Colonial Clergy' Act, 1874. — This may be a
suitable place to express the hope that, as closer relations are being
formed with the colonial branches of the Church, and with the sister
Church of the United States, some modification may be introduced
into some of the clauses, or into the administration of them, of the
above Act, 37 & 38 Vict. ch. 77. The aim of the Act was undoubtedly
to lighten grievances caused by previous legislation on the subject;
but it still contains provisions irritating to well-educated clergy in
colonial or American Orders who are invited to minister either
temporarily or in permanent posts in the Church of England. [The
writer may add that there seems to be some reciprocity in this. He
lived for four months in a parish in Virginia, and attended the parish
church every Sunday, and was known to the rector. He was not
once invited to read or preach in the church.] By Clause 3, the
written permission of the archbishop of the province is required
before any colonial clergyman can officiate in any church or chapel
in England, besides which, before officiating, he must sign the
Declaration of Conformity to the Thirty-nine Articles and the Book
of Common Prayer. By Clause 7, a penalty of 102. is recoverable
for each violation of the clause. By Clause 4, no colonial clergyman
is entitled to be admitted to a curacy or benefice to which he may
be appointed without the written permission of the bishop of the
diocese. It is probable that an unexpressed motive for taking full
advantage of the terms of these clauses, and for rendering it difficult
for colonially-ordained clerks to obtain preferment in England
without submitting to what they think somewhat humiliating con
ditions, is the opinion that the educational and theological attain
ments of such clergy are probably inferior to those of the men
educated at home. It would seem that not only on account of the
higher qualifications now required, before taking Holy Orders, by
the authorities of the principal Colonial Churches, and by that of
the United States of America, but also on acoount of the increasing
number of men at home who have no university qualification, some
relaxation of these obstaoles to preferment in England, based on
supposed educational inferiority, should be granted. Every effort

NOTES TO LECTURE V 187
ought to be made to render easier and more customary the passing
of clergy between the home and colonial branohes of the one
Anglioan Churoh. It would seem that, with the exception of
Clause 3, and its penal enforcement by Clause 7, there is not much
in the terms of the statute itself which can be called humiliating
to the oolonial clergyman who brings all necessary testimonials as
to character. Possibly there may have been that in the manner
and bearing of some bishops, towards those who came to them from
abroad, which did more to unpopularise the Colonial Clergy Act
than anything contained within the four corners of the Act itself.
The time has come for the enlargement of sympathy in this direc
tion, even more than for repeal of the statute.

NOTES TO LECTURE V

Note I. — For a full account of the zeal of the earlier Wesleyan
missionaries in New Zealand see Moister's ' History of Wesleyan
Missions,' pp. 309-351 (Elliot Stock).
Note II. — It is of interest to know that this visit of the Bishop
to Te Toumutu in 1844, when a settlement of about forty natives
was found to be instructed in the elements of Christianity, gave
occasion for the first services of our religion (January 11, 1844) in
the place where now the flourishing Diocese of Christchurch is a
stronghold of the faith.
Note III. — 'Systematic emigration was promoted from home
by the New Zealand Company, a joint-stock corporation, with large
capital and influential support, and, unfortunately, powerful enough
to modify the policy laid down by the imperial governors. . . .
Large areas of North Island, where the Maori were mainly con
centrated, were acquired by the company's agents from various
local chiefs in 1841, in defiance of the Treaty of Waitangi.'
(Woodward, 'Expansion of the British Empire,' p. 272.)
Note IV. — At first New Zealand was a dependency of New
South Wales, and Captain Hobson was Lieutenant-Governor under
Sir George Gipps. The declaration of the Constitution of New
Zealand, as an independent colony, was made in May, 1841.
Note V. — A careful comparison of the various constitutional
arrangements of non-established Churches has been made in a tract

188 THE CHURCH IN GREATER BRITAIN
by the Revs. H. C. Powell and C. L. Dundas, published by the
Church Reform League, 1899. The various methods and propor
tions of lay representation are here compared.
Note VI. — The chronological order of the establishment of
general and provincial synods is as follows : Church of the United
States of America, 1789 ; New Zealand, 1857 ; Canada (Eastern),
1861 ; South Africa, 1870 ; Ireland, 1870 ; Australia and Tasmania :
Provincial, 1866 ; General, 1872 ; Rupert's Land, 1875 ; Scottish
Episcopal Church, 1876 ; Canada, General Synod of the two Pro
vinces, 1893. The practical working of the Constitution in New
Zealand has been fully treated by the Very Rev. Henry Jacobs,
D.D., Dean of Christchurch, in his ' History of the Diocese of New
Zealand ' (S.P.C.K.). He has candidly set down, perhaps with un
necessary fulness, the record of various controversies which from
time to time have caused friction in the synods, or between the
bishops and the missionaries.
Note VII. — Church ships have been provided : The ' Hope,' for
Danish missions, in 1718 ; in Newfoundland, the ' Hawk,' given, in
1844, by the Scottish Primus to Bishop Feild ; the ' Laverock,'
presented to the same Bishop by Mr. Curling ; the ' Evangeline,'
for Indian work in Algoma ; the ' Message of Peace,' 1868, for
visitation in the Bahamas ; the ' Undine,' 1849, for Melanesia, suc
ceeded by the ' Border Maid,' 1850, which in turn gave place to the
' Southern Cross,' 1854, and a second of the same name, 1872. The
Universities' Mission have their ' Charles Janson ' and their
' Chauncey Maples ' for their inland lake, Nyassa. Other societies
have similarly been served by Church ships — the London Mission
ary Society by the ' Duff,' the Wesleyan by the ' Triton,' and the
' John Wesley ' in the South Seas. The first Church ship of last
century was probably Marsden's small sloop, the ' Active,' in which
he made his first memorable visit to New Zealand in 1814. Mr.
A. A. Low, of New York, has lately presented an oil launch for the
use of the New Guinea Mission.
Note VIII. — The first Melanesian ordained was George Sarawia,
in 1868. Later, several deacons were made by the Bishop of Auck
land, and the first Melanesian ordained within the diocese was
Edwin Sakelrau, to a diaconate in Banks Islands, 1878. From the
' Year-Book ' of the Church these interesting particulars are taken :
'Work is carried on in twenty-eight islands, under the bishop,

NOTES TO LECTURE V 189
twenty-five olergy (fourteen white and eleven native), and a lay
man. From all the islands boys and girls are carried away to the
training-school at Norfolk Island for a training lasting over seven
or eight years. They are then sent baok to be teachers of their
own people, or others, if they volunteer for missionary work. There
are now 215 in training, and 528 already teaching in 206 schools
and churches, with more than 14,000 scholars. The native Churoh
of Melanesia now consists of over 10,000 baptized ; eleven have been
ordained. "The darkness of the Pacific Islands is giving way to
the light of the Gospel. The Banks Islands are now almost uni
versally Christian, and the difficulty lies chiefly in the deadness
which follows a primitive stage of faith, when religion has become
respectable and is no longer persecuted " (Bishop Wilson of Melan
esia). There is, says the bishop, great need for more clergy ; for a
larger number of native teachers ; and, most of all, for a ship fast
enough to enable us to keep pace with an ever-growinglwork.' Such
a ship is being provided.
Note IX. — ' The Life of Bishop Patteson,' by Miss Yonge, has
become a missionary classic The story of the Melanesian Mission
may also be read in Prebendary Tucker's ' Life and Episcopate of
Bishop Selwyn,' and in Mr. Armstrong's ' History.'
Note X. — The title ' Hau-hau ' arose from the superstition that
the Blessed Virgin Mary had revealed to the fanatic Horo Papera
Te Ha that his tribe would be victorious if they could bark like
dogs, Hau-hau being a supposed imitation of that sound. (See
' Two Hundred Years of S.P.G.,' pp. 441-2.) The title ' Pai Mariri '
has been differently rendered ' Bide your time ' and ' All holy.' The
Christian religion, which had won so many adherents, was prac
tically repudiated by this party.
Note XI. — The clergy trained in New Zealand appear, as a rule,
to be more adapted for colonial work than those whose education
has been in an English university. The intellectual and theological
standard may not be so high ; but experience seems to show that,
with spiritual devotion and adaptability, suitable workers for
pastoral needs, in all but the city centres, are provided by the New
Zealand training colleges. Such colleges exist (1) near Auckland
(Selwyn College), for the training of candidates for Orders, and
others. (2) Christchurch has a college with an upper department
for training matriculated students of the New Zealand University.

190 THE CHURCH IN GREATER BRITAIN
The annual value of its endowment is 3,6002. University exhibitions
are given to candidates for Orders. (3) A theological college in
Dunedin ; (4) at Bishopsdale, in the diocese of Nelson ; (5) a native
training college at Gisborne has received a few students for Orders.
It would appear that a consolidation of the theological colleges in
one central college of the higEest class would be of striking advan
tage to the Church.
Note XII. — ' Pastoral Work in the Colonies and the Mission
Field,' by the Right Rev. J. R. Selwyn, D.D., Master of Selwyn
College, and late Bishop of Melanesia. (S.P.C.K., 1897.)
Note XIII. — There were in December, 1900, 1,674 public primary
schools, with 130,724 scholars. There were 304 private schools,
with 15,555 scholars, besides 85 village schools for the Maori, on
whose instruction Government expends £19,900 a year.
Note XIV. — Statistics of Sunday-school work, 1908 : — Auckland :
Church population, 107,189 ; Sunday scholars, 7,693. Christchurch :
Church population, 67,000 ; Sunday scholars, 9,000. Dunedin :
Church population, about 60,000 : Sunday scholars, 3,711 ; 380
teachers. Nelson : Church population, 22,000, 1903 ; Sunday
scholars, 3,000. Waiapu : Church population, 40,000 ; Sunday
scholars, 3,625. Wellington : Church population, about 95,000 ;
Sunday scholars, 6,850. Wesleyan and Presbyterian Sunday-school
work is on equally earnest lines, and the cause of religion is, beyond
doubt, largely benefited by these rival co-workers of ours in a world
wide enough for us all. It is too late in the day to make any plaint
that others have snatched some of the Church's laurels from her
brow. The Colonial and Missionary Church of the near future
must be one in which the co-operation of rivals leads God's people
on towards — let every heart pray it— the better day when co
operation shall merge in unity. O utinam sit I

NOTES TO LECTURE VI
Note I. — It will be remembered that the late Sir John Seeley
summed up the English history of the eighteenth century as ' the
age of gigantio rivalry between England and France, a kind of
second Hundred Years' War.' 'The great deoisive duel of Eng
land and France for possession of the new world.' (' The Expansion

NOTES TO LECTURE VI 191
of England,' p. 28 ; edit. 1.) How this appears in the comparatively
narrow field of the West Indies may be illustrated by the story of
the conflicts for one small island. Tobago was granted to the Earl
of Pembroke in 1628, settled by the Dutoh in 1632, who were
expelled by the Spaniards of Trinidad in 1634. A second settlement
was planted in 1642, under the Duke of Courland ; a third by the
Dutoh in 1658. In 1662, Louis XIV. granted it to Cornelius
Lampsis ; but the Courland title was renewed by Charles II. in
1664. Various changes of ownership having intervened between
Dutch, French, and English from 1664 to 1677, in 1681 the Duke
assigned his title to a company of London merohants. At the Peace
of Aix-la-Chapelle the island was neutralised. By the Treaty of
Paris, in 1763, it was ceded to England. The French regained
possession by arms in 1781, and by treaty in 1783. Recaptured by
England in 1793, restored to France by treaty in 1802, retaken by
England in 1803, eventually the land had rest by final cession to
the English Crown in 1814. Somewhat such was the varied history
of not a few others of these beautiful islands of the Caribbean Sea ;
such too was the story of Nova Scotia or Acadia, which, in the wars
of the seventeenth century, thrice fell to England, and was thrice
restored by treaty to France.
Note n. — In the Calendar of State Papers, temp. 1637-60,
mainly during the period of Cromwell's power, we find such entries
as follow respecting Barbados and Jamaica : —
' 1655, November. Eight hundred firelocks out of Tower to be
sent to Barbados ; two thousand Bibles, to be paid for with the rest
of the provisions, for Jamaica.
' 1653. Order in Council for a licence to Sir John Clotworthy
to transport to America five hundred natural Irishmen. Order in
Council for a licence, on petition of D. . Sellech, of Boston, to carry
four hundred Irish children to North England and Virginia within
two months, and next day for eight hundred pairs of shoes for
Barbados. September 24, 1653 : Order in Council for a licence to
R. Netherway, of Bristol, to transport to Virginia one hundred Irish
Tories. ' 1654, October. Order in Council : English, Scotch, and Irish
pirates, prisoners in Dorchester jail, to be sent to Barbados, Ber
muda, &c.
' 1655, September. Order in Council : Commissioners of Admir
alty to send English, Scotch, Dish, and Dutch mariners, prisoners
in Plymouth Castle, to Barbados.

192 THE CHURCH IN GREATER BRITAIN
' September 26. Order refers to an allowance to certain persons
for one thousand Irish girls and youths to be sent to Jamaica.
' Oct. 3. Commissioners of Admiralty to have boats built ; one
thousand Irish girls and as many youths of fourteen or under to be
sent to Jamaica, the allowance for each not to exceed 20s.'
Note III. — The Codrington Grammar School was opened in
1743. It was destroyed by a hurricane in 1780, and for some years
lay desolate. Not till 1830, under Bishop Coleridge, was the
college, as originally designed, in full operation. Meanwhile, much
good had been done by the S.P.G. missionaries in medical help, and
in instructing the negroes on the estates at a time when spiritual
access to them elsewhere was barred by law and custom. Schools
for their children civilised and raised them. The S.P.G. slaves (how
strange sounds the phrase !) were always given a half-holiday on
Saturday to attend to their own little holdings, so that they might
not be compelled to work on their farms or gardens on Sundays. On
all other estates the slaves had no day but Sunday for this purpose.
In 1825 the two estates in Barbados were the only ones certified to
Government as having schools for negro children. No slaves were
sold off the estates, no families were separated. In 1831 the Rev.
J. H. Pinder was appointed first Principal of Codrington College,
with eighteen students, while there were twenty-five boys in the
Grammar School. For ten years Mr. Pinder trained men for the
ministry, until he was promoted to the headship of the Church of
England Theological College at Wells. Codrington College lan
guished for a few years, but, m 1847, gained a new life from the rule
of the Rev. R. Rawle. He was Principal for seventeen years, made
his mark on the college in many ways, inaugurated a West Indian
Mission to West Africa, now known as the Pongas Mission ; and
was, after a brief retirement in England, appointed Bishop of
Trinidad, whence he returned as Principal of the college once more
in 1888, in his advanced age. He lived but a few months after his
return to Codrington. Bishop Rawle's services have been com
memorated by the erection of a granite cross in the grounds of the
Society's chapel, overlooking the sea. Bishop Mitohinson, who
succeeded, affiliated the college to the University of Durham, and
the curriculum now follows the Durham calendar. Unhappily,
owing to the depression in the staple crop of the island, the estates
are being worked at a loss, and but for help from home the college
would ere this have been compulsorily closed. The S.P.G. Report
for 1899 tells of generous help raised by the ' West Indian Com-

NOTES TO LECTURE VI 193
mittee ' in London, an ancient society of persons having interests
in these colonies, whioh promises to tide the property over its
troubles, and adds : ' This generous help, with reforms and im
provements made in Barbados, now encourage the confident
expectation that the college will continue its beneficent work with
out fear of interruption.' A medical and an agricultural side have
recently been added to the college, and the Society has given care
ful attention to the housing of its labourers. For an account of the
Pongas Mission of the West Indian Churoh, see the Rev. A. H.
Barrow, ' Fifty years in Western Africa ' (S.P.C.K.). The poverty
of the West Indies has compelled the Church, for the present at
least, to devolve on the S.P.G. the cost of the maintenance of the
mission. Note IV. — How that day was passed in Barbados is told by
Bishop Coleridge (' Two Hundred Years,' p. 203). ' In one day — in
one moment — was the great measure carried into execution. Eight
hundred thousand human beings lay down at night as slaves, and
rose in the morning as free as ourselves. It was to be expected that
on such an occasion there might have been some outburst of public
feeling. I was present, but there was no gathering that affected
the public peace. There was a gathering, but it was a gathering of
young and old in the house of the common Father of us all. It was
my happiness to address a congregation of nearly 4,000 persons,
of whom 3,000 were negroes just emancipated. Such was the order,
and the deep attention and silence, that you might have heard a
pin drop. Among this mass of people of all colours were thousands
of my African brethren, joining with their European brothers in
offering up their prayers and thanksgivings. To prepare the minds
of such a mass of people for a change like this was a work requiring
the exercise of great patience, and altogether of a most arduous
nature. And it was chiefly owing to the Society for the Propagation
of the Gospel that that day not only passed in peace, but was
distinguished for the proper feeling that prevailed, and the perfect
order.' Note V. — Trinidad (named from the day, Trinity Sunday, of its
discovery by Columbus, in 1496) was colonised by Spain in 1532, and
in 1783 it was opened to all foreigners as settlers. It was conquered
by England in 1797. The work of the Church practically began in
1836. The S.P.G. helped till 1855 in school work, and in Indian
mission work still helps. Originally placed under the Bishop of
o

194 THE CHURCH IN GREATER BRITAIN
Barbados, in 1872 it was constituted a separate see (under Bishop
Rawle) . The en ergy of the churchpeople in providing for their bishop
was conspicuous, besides which the people have done something
to aid the missions to the Indian coolies. This mission is being
pressed, and the S.P.G. now speaks of it as a growing mission.
Tobago is now united to the See of Trinidad. In the two islands
there are about 58,000 churchpeople out of a population of over
250,000, of whom 90,000 are East Indian and Chinese; and there
are 12,000 communicants, 29 clergy, and 28 lay readers. The chief
need of the diocese is a well-equipped training college, for which at
least 1,0002. is required. St. Vincent is in the diocese of the Wind
ward Islands, now under the care of the Bishop of Barbados. The
population of the diocese is 140,000, of whom 58,000 are returned as
members of the Church of England. Grenada is in this diocese.
With the exception of three clergy out of fourteen who are still paid
by the State, the clergy are entirely dependent on the voluntary
offerings of the people, who are for the most part very poor. The
S.P.G. grants, which had been reduced, have been again raised.
The Christian Faith Society 1 gives 3002. a year. The island of St.
Vincent, to add to its other troubles, has suffered terribly and -
repeatedly from hurricanes, and its fertile northern portion has
recently been laid desolate by the eruption of the volcano Soufriere,
Note VI. — In these colonies and Guiana there were but seven
clergy of the Church in 1812, sixteen in 1825, and twenty-five in
1834. Of Church schools there were none in 1812, two in 1825, and
104 in 1834. It was impossible for the Church to give a religious
character to emancipation in these.
Note VII. — Royal letters had been issued previously, as in 1819,
when 45,7072. was thus raised, and with 5,0002. from the S.P.C.K.,
and the same amount from the C.M.S., was applied to the founding
of Bishop's College, Caloutta. The Bible Society added 5,0002. for
Bible translation. Long before that time Queen Anne had twice
caused such letters to be issued, in 1711 and in 1714. Each succeed
ing monaroh has aided the work of the S.P.G. in the same way.
That of 1779 contained a donation of 5002. from George III. An
1 For an account of this society, which originated in the bequest
of the Hon. Robert Boyle (1691) and was incorporated by charters
dated 1794 and 1836, see 'Two Hundred Years of S.P.G.,' p. 227,
note.

NOTES TO LECTURE VI

195

example of these Royal Letters is given in the S.P.G. ' Two Hun
dred Years,' p. 824. It appears from this that while the bishops
and clergy were directed to press upon the people the duty of sup
porting the Society whioh the Crown had incorporated, the collec
tion was to be made from house to house — ' in their dwellings ' — by
the churchwardens and overseers of the poor. The Royal Letter of
1711 produoed 3,0602. within the City of London and Westminster,
to which alone it applied. In 1714, 3,8872. was produced from a
wider sphere ; in 1818, from London and a oircuit of ten miles
around, 3,7272. The twelve subsequently issued, of which half have
been during the reign of the late Queen Victoria, have been for the
two English provinces. The total sum hitherto raised by this means
for the S.P.G. has been 382,9312. The last letter issued was in 1853,
and it is pretty certain that there will never be another.
Note VIII. — The C.M.S. began a mission previous to the time of
emancipation, and in 1838 it had in the West Indies thirteen or
dained missionaries, twenty-three lay agents, seventy schools, 8,000
persons at public worship. The work was carried on for some years,
and when, for financial reasons, the Society was compelled to retire,
it left an active ' going concern,' with excellent men to work it, to
the Colonial Church. {' A Hundred Years, C.M.S.,* p. 57.)
Note IX. — The present condition, so far as figures can express it,
of the West Indian dioceses may be roughly estimated from the
following statistics compiled from the 'Church Year-Book,' 1903,
and the ' Statesman's Year-Book,' 1902 : —

Diocese

Population (English-speaking)

Church
members

Clergy

Communi cants

Sunday
scholars

Antigua, &c.
Barbados & Wind-"!
ward Islands /
Guiana
Honduras
JamaicaNassauTrinidad

127,536
371,288304,08943 270
846,656 60,283
255,148

55,415
214,000(?) 40,000
200,000 15,100 80,000

30
114 4015
9121 29

10,56521,888 16,164
43,000 5,000
14,000

6,800
5,931
6,740
21,404 3,8954,834

There are occasional anomalies in the statistics, as, e.g., in the
number of Sunday scholars in Barbados, and that of communicants
o2

196 THE CHURCH IN GREATER BRITAIN
in Guiana, which warn the student never to rely too much on
figures as expressing Church life.
Note X. — Compare the density of population in the West Indies
and in New Zealand. The British West Indies have an area of
about 13,750 square miles, and a population of about 1,350,000.
New Zealand contains 104,500 square miles, with a population of
796,000. In the former we have an average of ninety to the square
mile ; in the latter, seven. The population of Barbados is about
185,000, being about 1,114 to the square mile, the densest population
of any place, not a city, on earth. There seems reluctance to leave
the island on the part of its coloured population, and the future is
not bright.
Note XI. — An account of the present state of the industries of
these colonies will be found in the monographs of Mrs. E. Hart, of
Sir Wm. Robinson, Frank Cundall, Esq., and J. O. Ohlson, in the
' British Empire Series,' vol. iii.
Note XII. — The history of religion in the Bahamas (which,
with a short interval, have been in British possession since 1578)
has been very chequered. Its outline is given in the S.P.G. 'Two
Hundred Years,' pp. 216-226. There came a period, in the time of
its second bishop (Venables), 1862-1875, when disendowment, hurri
canes, trade paralysis, and emigration severely tried the Church.
Yet, during that very period, forty-five churches were built or
restored in the diocese of Nassau. Bishop Venables died of over
work. From his deathbed he sent a message to the S.P.G. to
' save the diocese from being blotted out of Christendom.' The
Society took up the challenge, and has been very liberal to Nassau.
(Nassau, capital of the island of New Providence, gives the title to
the diocese, which embraces all the Bahamas, together with the
Turks and Caicos group.) Under the last three bishops much pro
gress has been made. There are ninety Church stations where
services are held, and about 130 voluntary lay readers, with twenty-
two clergy. In 1845 there were 636 communicants ; in 1889, 4,727 ;
in 1898, 5,550. The hold of the Church on the coloured people is
Btrong, but many are ' practically heathen.' The Church has re
ceived into her communion all the Baptists, pastors and people, in
the colony. An interesting and most difficult mission is that to the
sponge-gatherers, who number thousands, and are scarce ever to be
found at home. Nassau is a town full of dens of vice, where these

NOTES TO LECTURE VU 197
poor people are tempted and ensnared. The resignation of Bishop
E. T. Churton in 1900, after many serious illnesses, threatened
much injury to the diocese. Happily the see has been filled by
the appointment of his brother, Bishop H. N. Churton. The work
in this diocese is difficult but engrossing, and it will be long ere the
Church is self-supporting, or before the S.P.G. can withdraw the
maintenance which it still provides for seven clergy here.
Note XIII. — Guiana comprises, perhaps, more nationalities than
any other British colony. There were, in 1891, aborigines, 8,000 ;
Portuguese, 12,000; Hindus, 106,000; Chinese, 4,000; negroes,
120,000 ; Europeans, 5,000 ; and mixed, 29,000. There are now
about 18,000 communicants of the Church in the diocese, and
12,000 children on the rolls of the day-schools, and 5,700 on the
Sunday-school roll. The diocese, like so many others in Greater
Britain, suffers from an insufficient number of clergy.

NOTES TO LECTURE VII

Note I. — ' If ever the time should come when Christians should
draw towards each other, as everything invites them to do, it seems
as if the movement must emanate from the Anglican Church, as
she may be regarded as one of those solvents capable of uniting
elements in what otherwise would be incapable of combination.'
(Count Joseph de Maistre, ' Considerations sur la France.') ' I
reverently believe,' says Dr. Whipple, the late Bishop of Minnesota
(1888), ' that the Anglo-Saxon Church has been preserved by God's
Providence (if her children will accept the mission) to heal the
divisions of Christendom.' And again : ' The Church of the Recon
ciliation will be an historical and catholic Church in its ministry,
its faith, and its sacraments. ... It will preserve all that is catholic
and Divine. It will adapt and use the instrumentalities of any ex
isting organisation which will aid it in doing God's work. It will
put away all which is individual, narrow, and sectarian. It will
concede to all who hold the faith all the liberty with which Christ
hath made His people free.' (Sermon before Lambeth Conference,
1888. 'Report,' p. 246.)
Note II. — Cape Town had, during the last five years of the
eighteenth century, been ours, but had been restored to Holland
at the Peace of Amiens. It was retaken by England in 1806, and
its possession confirmed to her by treaty, 1814. (For the history

198 THE CHURCH IN GREATER BRITAIN
of these events, see Woodward, 'The Expansion of the British
Empire,' chapter x., Cambridge, 1899 ; Johnston, ' The Colonisation
of Africa,' Cambridge, 1899 ; ' British Africa,' in the ' British Empire
Series,' Kegan Paul, Trench, Triibner & Co., 1900; ' Two Hundred
Years,' S.P.G., p. 268.)
Note III. — An early account of Kaffraria and its people will be
found in the ' Appendix to Rev. John Campbell's " Travels in South
Africa," undertaken at the request of the (London) Missionary
Society ' (London, 1815). It gives a quaintly interesting account of
the first days of our colony and of the work of missions. A read
able retrospective sketch of the useful labours of the London Mis
sionary Society in South Africa, by John Mackenzie, was published
by the Society in 1888.
Note IV. — The two great races which occupy Central and South
Africa are the Gariepini (or yellow and oblique-eyed) and the Bantu,
of a darker hue. The former (Gariepini, from Gariep, the native
name of the Orange River) includes the Hottentots, Namaquas,
Koranas, and Bushmen ; they were first found in possession of the
country at the south-west. These races were pastoral, and had flocks
and herds by the Orange River. The Bantus include many smaller
tribes, and are derived from Central Africa, and to these belong the
people of the lake regions and on the Congo. The Kafirs are by far
the most important members of this group. Many missionary
societies have approached them with the Gospel. They had not quite
reached, in their southern advance, the border of Cape Colony (the
Great Fish River), at the time of our first occupation. The Bantus
include the Zulus, Basutos, Matabili, Pondos, Baralongs, Mashonas.
The warrier tribes of Zululand are a result of evolution in our own
days, the military system having transformed them into a formidable
race, acting strictly in concert in their wars. (For a short readable
account of these tribes, see Woodward, as quoted in last note, pp.
281-2 ; Bryce, ' Impressions of South Africa,' chaps, viii. to x.) The
warrior tribes of Zululand, after having cost us dearly in war in
1878-9, are now willingly receiving the Gospel, and the Church makes
some real progress among them.
Note V. — This condemnation of the Dutch Reformed Church
must not be taken to apply in all cases to the present time. The
South African Dutch Church has now some valuable missions. In
Nyassaland, in immediate contact with our Universities' Missions,

NOTES TO LECTURE VII 199
and apparently in union with the Scottish missions, it is at work, and
the present Bishop of Likoma has described a visit to their mission-
stations at Mvera. ' I have,' he wrote, ' a genuine admiration for
those Scotch and Dutch for their thoroughness and earnestness and
reality. It is always a pleasure to me to visit them — to compare
their methods with ours, and to co-operate in every possible way
with their excellent work. I preached on Sunday in their church
there, and gave an address to the members of the mission.' (' Cen
tral Africa,' February, 1900.)
Note VI. — An impartial chapter on missions as viewed before
the late war will be found in Mr. Bryce's ' Impressions.' His words
are not enthusiastic, but they are not unhopeful. He sees that as
time goes on the restraints, such as they were, of paganism will be
removed, perhaps before the new Christian teaching has been
assimilated. But there is nothing in the experience of the missions
to discourage the hope that such teaching may come to prevail
among them, and that through it each generation may show a slight
moral advance upon that which has gone before. He adds: 'As
the profession of Christianity will create a certain link between the
Kafirs and their rulers, which may soften the asperity which the
relations of the two races now wear, so its doctrines will in time
give them a standard of conduct similar to that accepted among
the whites, and an ideal which will influence the superior minds
among them. So much may certainly be said, that the Gospel
and the mission-schools are at present the most truly civilising
influences which work upon the natives, and that upon these
influences, more than any other agency, does the progress of the
coloured race depend.' Contrast with this the hostile references to
Missions in ' British Empire Series,' South Africa.
Note VII. — In response to an appeal of Captain Allen Gardiner,
who, later on, laid down his life for Christ in Tierra del Fuego, the
C.M.S., in 1836, sent out the Rev. Francis Owen as a missionary to
the Zulus, or Zoolahs, as they were then called. Before the mission
could be further strengthened the treachery and cruelty of the
Zulu king, Dingaan, the predecessor of Cetewayo, and the state of
war prevailing, compelled Mr. Owen to leave. And thus ended the
only missionary attempt made by the C.M.S. in South Africa. The
difficulty of the work there is recognised by Mr. Stock in one phrase
in his ' Hundred Years ' (p. 167) : ' In South Africa we now find no
C.M.S. missions; but we find the S.P.G. and many others working

200 THE CHUBCH IN GREATER BRITAIN
in the hardest of oilfields — the borderland of native barbarism and
civilisation.' Note VIII. — The present ecclesiastical Province of South Africa
comprises the dioceses named. Independent African dioceses, not
yet organised in any provincial way, are those of Mauritius (1854) ;
Madagascar (1874) ; Zanzibar, (1861) ; Uganda (1884) ; Mombasa
(1898) ; Nyassaland (1892) ; Sierra Leone (1852) ; West Equatorial
Africa (1894) ; Northern Rhodesia (1909) Accra (1909). There is also
the Missionary Bishopric of Cape Palmas (1836), founded by the
Church of the United States of America.
Note IX.— Let me also call attention to an interesting book
recently published by Messrs. Wells Gardner, Darton, & Co., ' The
Transvaal as a Mission Field.'
Note X. — A few facts may be gathered in a note on the later
and present state of the South African dioceses. Colonial work, i.e.
ministrations to English settlers, was warmly supported by the
S.P.G. until the time arrived when the maintenance of the minis
try and education could be left to the people themselves. From
this part of the work the Society has almost entirely withdrawn,
but throws its strength into missions to the heathen. The S.P.G.
had spent over 820,0002. on these colonies before the war, and its
grants from the Bi-centenary fund to the South African Church
(chiefly in aid of education) have been very large.
Diocese of Capetown. — One hundred and seven thousand Church
people form a respectable minority among a population of 607,000.
The country districts are mainly occupied by the Dutch Reformed
Church ; but the Anglican Church is well represented both in
the country and in all the towns. It has 199 Church build
ings, 102 Church schools, a diocesan college with 135 students ;
35,0002. a year is raised by the Church for her general purposes,
and a cathedral is being built, to supersede an unworthy structure,
at a cost of 100,0002. The eastern portion of the new cathedral is
being raised as a memorial of those who fell in the late war. In
this diocese are about 43,000 heathen and Mohammedans. At
Zonnebloom, in our training institution, about 160 natives are
being educated ; there is a diocesan college (with 130 students) art
Rondebosch, a diocesan college school at Claremont with 150 boys,
and a cathedral choir school with 116 boys. Work among lepers is
being done with great devotion at Robben Island.

NOTES TO LECTURE VII 201
Grahamstown. — (Eastern Cape Colony.)— This diocese is largely
settled by English people, and the Church is here stronger than
the Dutoh Reformed. The native reserves are well ministered to
under the S.P.G. The training institution at Grahamstown has
sent out pupils of fifteen races. There are ninety-eight clergy in
the diocese, nine of whom are Kafirs. The training institution at
Kieskamma Hoek is one of the most important in South Africa, and
is splendidly supported by S.P.G. grants. The Cape Government
also gives aid.
St. John's, Kaffraria. — Natives (Bantu), 818,000 ; Europeans,
17,000 ; Hottentots and Griquas, about 5,000. Little immigration
from home. The natives are all industrious farmers. The Christians
are the most progressive. St. John's College, Umtata, has ninety
boarders and 200 day scholars. The Scottish Church, which re
ceived her Bishop Cotterill from Grahamstown, well supports this
see and its missions, and publishes a ' Mission Chronicle ' dealing
chiefly with the diocese. There are 20,000 baptized, of whom about
4,000 are native communicants. There are 9,848 day scholars in
mission schools. There are sixty permanent churches and 150
out-stations. The S.P.G. gives 4,0002. a year, and as much more is
raised locally and through the Scottish Church. The clergy number
fifty-three, of whom twenty-two are native. There is a leper asylum
at Emjanyana.
Natal (founded in 1854). — The Diocese of Natal is conterminous
with the colony of Natal. In the diocese the last Blue Books give
607,473 natives and 100,356 Indians indentured or otherwise. They
speak at least fifteen languages, and the young are inclined to affect
English ways. They will probably adopt Christianity as an appen
dix to Western civilisation. They have two Indian temples in
Maritzburg, and there is an active Church mission among them
under English and native Indian clergy, and nineteen prosperous
schools with 2,000 scholars. The European population of the dio
cese is over 80,000. The total Church membership is 22,900 with
8,550 communicants. Parishes 27, churches and mission-rooms
200, clergy 59, Sunday-school children 3,000. There is a sisterhood
-which conducts orphanage and boarding and day schools, and a
Mercy House. A diocesan college for 70 girls prospers. The
clergy in Natal did fine service during the war. Archdeacon Barker
of Ladysmith specially endeared himself to the beleaguered garri
son by his sympathy, courage, and hopefulness, and the bishop con
tinually moved about, acting as a chaplain to the troops.

202 THE CHURCH IN GREATER BRITAIN
Bloemfontein (founded 1853, to be the Diocese of the Orange
Free State, Basutoland, Griqualand West, and British Beohuana-
land). — The following extract from Dr. Campbell's ' Diary ' of 1813,
named in a former note, may give an interesting suggestion as to
the origin of the name : ' June 17, 1813, reached John Bloom's
fountain . . . which derives its name from a runaway from the
colony, who, about fourteen years ago, i.e. 1799, put himself at
the head of many Bushmen and others. . . .' The population of
this diocese, in 1908, was, in all about 600,000, with ninety-eight
clergy. The excellent Bishop Hicks died on the very first day of
the late war. There were over 12,500 communicants by last reports, of
whom over 4,000 were native and coloured. The amount locally raised
for Church purposes in 1908 was 10,000Z. ; S.P.G. grants, 2,0502. The
diocesan institutions are : Mission Brotherhood of St. Augustine,
Modderpoort ; Sisterhood of SS. Michael and all Angels, Bloemfon
tein ; St. Andrew's Hostel for boys, Kimberley ; a similar school
for girls, and scholce cancella/rice at Bloemfontein. A diocesan
college for training native agents at St. Mary's, Thlotse Heights,
Basutoland, and thirty-five day schools. The work of this diocese
was completely disorganised during the late war, but revived under
its new bishop.
Pretoria. — Formed from Bloemfontein, 1877. The chequered
history of the -Church cannot be told here. Before the war the
number of European Church members was about 18,000, native
10,000, with a bishop and thirty-two clergy, nearly all of whom
were expelled from the Republic at the outbreak of hostilities. The
immense population of wealth-seekers demanded devoted and varied
work of the Church. Some rich men before the war gave very
liberally. According to the last census the population consists of
289,000 Europeans, and 973,000 natives and coloured people. There
are 55,000 members of the English Church. About 92 clergy now
work in the diocese and 5 military chaplains ; at least thirty-four
more clergy are required.
Mashonaland. — The diocese is still in its early stage, but solid
foundations have been laid. The late bishop was Dr. Gaul, a son
of the Irish Church, as is also Archdeacon Balfour of Bloemfontein.
The European population in 1908 was about 8,000. Salisbury is the
headquarters of the mission. Native work has been begun in five
stations. The cost of living is high. There are 15 olergy and 10 lay-
workers. There are two day-schools, and a hospital at Umtali.
Lebombo. — The work here is at its earliest stage. It occupies

NOTES TO LECTURE VII 203
the region with whioh we are so well acquainted as Delagoa Bay
and Lourenco Marquez, where there is a European oongregation.
Native mission work is carried on at twenty-two stations. St. Chris
topher's College, Namahaoha, trains native teachers. There are two
boarding schools for girls, a boys' school and ohuroh at Sewe.
Zululand. — A missionary bishopric, of whioh something is said
in the text. The S.P.G. grants 1,6002. a year. Private effort raises
about 1,7002. more. The population is about 200,000. There are
ten missionary centres, and Archdeacon Johnson has much encour
agement, having under him an assistant priest (native), three deacons
(one native), and twenty native cateohists. In these are twenty-
seven clergy, of whom eight are native, and about 232 lay workers,
of whom eighteen are Europeans. There is a training college for
clergy and catechists at Isandhlwana, containing twenty-five men
and boys.
Note XI. — The Roman Catholio Hierarchy in South Africa
consists of Bishop and Vicar Apostolic of the Cape of Good Hope
East, Bishop and Vicar Apostolic of the Cape of Good Hope West,
with Coadjutor, Bishop of Natal, Bishop of Orange River Colony,
Bishop of Orange River. Both in South Africa and New Zealand
the Roman Catholic Hierarchy is less numerous than ours. In
Australia it is more numerous. The late Cardinal Vaughan, in a
statement made in May, 1900, estimated at fifty thousand the num
ber of the Roman Catholic Church in all South Africa.
Note XII. — Signs of good feeling, in spite of natural dislike of
an intruder, were never wanting on the part of the Dutch in the
Bishop's day : — e.g., Mr. Long (1845) reported that the Dutch were
quite enchanted with the beauty of the English liturgy, and con
tributed largely to the erection of his church. (' Two Hundred Years
of S.P.G.,' p. 273.) In the country ' the districts were chiefly held
by the Dutch colonists, who had ever shown a kindly spirit towards
the members of the English Church settled among them (ib. p.
274). ' The Dutch ministers readily placed their churches at the
bishop's disposal for services,' and in the Dutch church at Coles-
berg, Dr. Orpen, a T.C.D. graduate, and cousin of the present arch
deacon of Ardfert, was ordained deacon {ib. pp. 276, 281). Bishop
Gray wrote, 1850 : ' From some of the ministers of the Dutch
Church much kindness and co-operation have been experienced.
Independents, Baptists, Romanists, and some other self-constituted
societies and sects, have been bitter.' These facts should be on record

204 THE CHURCH IN GREATER BRITAIN
for the coming time. In 1855, Bishop Gray wrote in his ' Journal : '
' Would that I could hope that we should all i be united in one com
munion ! ' Sixteen years later his hopes were still there, and he
was definitely attempting to bring them under practical considera
tion. Note XIII. — See Bishop Webb's ' Some Questions on the Settle
ment of South Africa ' (Skeffington, 1900). Bishop Webb quotes a
letter from a native missionary, written February, 1900. 'I am
glad,1 he wrote, ' to be able to assure your lordship that in this
matter we are all united. Christian and heathen alike, there is no
discord. Success to British arms is the wish and prayer of us all.
. . . The loyalty of the natives cannot be questioned. Whatever
grievances they may have, on one thing they are all agreed — that
they will have none of Boer rule.' In like terms : ' The Queenstown
Synod (native) of the Wesleyan Methodist Churoh, representing
over fifty-two thousand native members and adherents, . . . earnestly
and unanimously wishes to express its continued loyalty to the
person and the throne of Queen Viotoria. It desires to express its
sympathy with the Imperial Government and its aims at the present
time, and it would earnestly pray for the speedy establishment of
British rule throughout South Africa, thus securing a righteous and
enduring peace ' (pp. 24, 25).
Note XIV. — I cannot refrain from quoting the Basuto chief's
(Moloppo) view of the advantage of having rival missionary societies
at work in his country. ' I have seen hitherto only two kinds of
Christians in this country — the Ma-franse and the Ma-roma. I
have also heard of the Ma-wesley, who are on the border. But I
am now glad to see the Ma-churche coming to my house. It is
good to have these four kinds of Christians near. It is like a man
having four cows. Sometimes he can milk them all, but when some
fail him he can always have a supply of milk from the others. So
Ma-franse, Ma-wesley, Ma-churche, and Ma-roma all supply us in
their own way with good things out of the Word of God.' (' Two
Hundred Years of S.P.G.,' by O. F. Pascoe.) See Canon Widdi-
combe's ' Fourteen Years in Basutoland,' 1876-90.

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