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96

REFERENCE

EPOCHS OF CHURCH HISTORY.

Edited by MANDELL CREIGHTON, D.D., LL.D.

BISHOP OF LONDON

Fcap. 8vo, price 2s. 6d. each.

THE ENGLISH CHURCH IN OTHER LANDS. By the Rev. H. W. TUCKER, M.A.

THE HISTORY OF THE REFORMATION IN ENGLAND. By the Rev. GEORGE G. PERRY, M.A.

THE CHURCH OF THE EARLY FATHERS. By ALFRED PLUMMER, D.D

THE EVANGELICAL REVIVAL IN THE EIGHTEENTH CENTURY. By the Rev. J. H. OVERTON, D.D.

A HISTORY OF THE UNIVERSITY OF OXFORD. By the Hon. G C. BRODRICK, D.C.L

A HISTORY OF THE UNIVERSITY OF CAMBRIDGE. By J. BASS MULLINGER, M.A.

THE CHURCH AND THE ROMAN EMPIRE. By the Rev. A. CARE, M.A.

THE CHURCH AND THE PURITANS, 1570-1660. By HENRY OFFLEY WAKEMAN, M.A.

THE CHURCH AND THE EASTERN EMPIRE. By the Rev. H. F. TOZER, M.A.

HILDEBRAND AND HIS TIMES. By the Rev. W. R. W. STEPHENS, M.A.

THE ENGLISH CHURCH IN THE MIDDLE AGES. By the Rev. W HUNT, M.A.

THE POPES AND THE HOHENSTAUFEN. By Ugo BALZANI

THE COUNTER-REFORMATION. By A. W. WARD, Litt.D.

WYCLIFEE AND MOVEMENTS FOR REFORM. By R. L. POOLE, M.A., Ph.D.

THE ARIAN CONTROVERSY. By H. M. GWATKIN, M.A.

LONGMANS, GREEN, AND CO.

LONDON, NEW YORK, AND BOMBAY

A

EDITED

BY

THE

RIGHT

REV.

MANDELL

CREIGHTON,

D.D.

LORD

BISHOP

OF

PETERBOROUGH

THE

ENGLISH

CHURCH

IN

OTHER

LANDS

THE ENGLISH CHURCH

IN OTHER LANDS

OR

THE SPIRITUAL EXPANSION OF ENGLAND

BY THE

REV. H. W. TUCKER, M.A.

PREBENDARY OF ST. PAUL'S

AUTHOR OF 'UNDER HIS BANNER' 'MEMOIR OF THE LIFE AND EPISCOPATE OF EDWARD FEILD, D.D.' 'MEMOIR OF THE LIFE AND EPISCOPATE OF GEORGE AUGUSTUS SELWYN, D.D.' ETC.

NEW IMPRESSION

LONGMANS, GREEN, AND CO.

39 PATERNOSTER ROW, LONDON

NEW YORK AND BOMBAY

1899

All rights reserved

Now to the revolving sphere

We point and say, " No desert here,

No waste, so dark and lone,

But to the hour of sacrifice

Comes daily in its turn, and lies

In light before the Throne"''

PREFACE.

To compress into a small book the story of a work which has had the world for its field, and has been carried on for more than three centuries, I have found to be no easy task. While I have remembered the obligation of brevity, I have endeavoured to omit nothing that appeared to be essential to a clear understanding of the subject.

I have endeavoured to set forth what has been the missionary work, not only of the Anglican Communion, but of all the sections into which English Christianity is divided. I am glad to recognise and to hold in honour the zeal which prompts, and the practical wisdom which directs, the foreign missionary work of Nonconformist bodies, among whom the duty of taking a personal share in the spread of the Gospel seems to be recognised by all classes as a necessary part of their religious life.

To plant the Church of Christ in all lands is a work which demands not only persistent and undaunted zeal, but also practical and statesmanlike gifts of administra-

vi

Preface

tion, to the suppression of the impetuous and selfish in- dividualism which too often monopolises the name of

Enthusiasm. It is a work which can be rightly carried out only by men who will be content to regard it as a

whole, to legislate for it on system, to take a wide and equable survey of the condition of the whole field and

the relative needs of all its parts, co-ordinating means and wants without favour, partiality, or prejudice.

The moral of the story will, I hope, unfold itself. It is that we, who are members of this Church or

nation of England, are living in a time of unpre- dented opportunities and of corresponding responsi-

bilities, which are laid upon us as citizens and as Christians; for we are concerned with events that are

rapidly changing the face of the world, and threaten to shift the centre of gravity of Christendom, so that at no

distant time it may be found, neither at Constantinople nor at Rome, but at Canterbury.

Those who desire to study the subjects treated in this book in greater detail will find in ‘Anderson’s

History of the Colonial Church’ a storehouse of information in regard to the period of which those

volumes speak. The late Archdeacon Hardwicke’s ‘Christ and other Masters,’ Professor Max Müller’s

‘Chips from a German Workshop,’ Canon Cook’s ‘Origins of Religion and Language,’ and the small books

on Non-Christian Religious Systems published by the Society for Promoting Christian Knowledge will tell all

that it is necessary to know of the creeds which sway

the consciences of hundreds of millions of our fellow-

creatures. Miss Yonge's ' Pioneers and Founders;' the

biographies of Bishops Middleton, Heber, Cotton,

Milman, Venables, Feild, and Selwyn; of Livingstone,

of Carey, of S. Francis Xavier, and others, while dealing

with the work of individuals, will illustrate forcibly the

general subject. 'Mission Work among the Indian

Tribes of British Guiana,' by the late Rev. W. H. Brett;

'Personal Recollections of British Burmah,' by Bishop

Titcomb; 'Sketches of Our Life at Sarawak,' by Mrs.

McDougall; 'Twenty Years in Central Africa,' by Rev.

H. Rowley, are the personal records of those who have

themselves borne the burden of the foreign service of

the Church. Lord Blachford, in a pamphlet entitled

'Some Account of the Legal Development of the

Colonial Episcopate,' has given much valuable informa-

tion on a matter, little understood, on which no one is

more competent to write than the noble author himself,

who for so long a period held a high position in the

Colonial Office.

CONTENTS.

CHAPTER I.

GROWTH OF THE MISSIONARY SPIRIT.

The Colonial Expansion of England—Its origin—Henry VIII.—Colonisation in the reign of Elizabeth—Other European nations and their Colonies—Colonies in time of James I.—of Charles I.—of Cromwell—of Charles II.—The East India Company—Colonisation in Eighteenth Century, and Nineteenth—The Spiritual Growth of the Colonies—Fro-bisher's Expedition—The Commonwealth and its care for religion — Council of foreign plantations — Prayer for all conditions of men—Boyle Lectures—Religious divisions—Dr. Bray and Dr. Blair—Dean Prideaux and East India Company—Origin of Society for Promoting Christian Know-ledge, and Society for the Propagation of the Gospel—Danish Missions—Baptist and London Missionary Societies —Church Missionary Society — Summary — The Oulconial Episcopate . . . . . . . 1

CHAPTER II.

THE CHURCH IN THE UNITED STATES.

Early Settlement—John and Charles Wesley—Slavery—Persecu-tion of Churchmen—Bishop Seabury—First Convention of American Church—Conversion of Indians—Growth of Church—Intercommunion . . . . . . 19

x

CONTENTS

CHAPTER III.

THE CHURCH IN NEWFOUNDLAND, NOVA SCOTIA, QUEBEC, AND ONTARIO.

Early Settlements—The Acadians—Loyalist Refugees—First Colonial Bishop—Newfoundland and its Bishops—The Church in Canada—Bishop Stewart—Montreal—Upper Canada—Education in Canada—The Clergy Reserves . . 26

CHAPTER IV.

THE CHURCH IN NORTH-WEST CANADA.

The Hudson's Bay Company—Conversion of Indians—First English Bishop of Rupert's Land—The Canadian Pacific Railway—Immigration—Church growth—Isolation and hardship —Colonel Butler's description of the Mail Service in North-West Canada—Disappearance of Indians and Buffalos—British Columbia—Division of Diocese . . . . 39

CHAPTER V.

THE CHURCH IN THE WEST INDIES.

The Church Established and State-maintained—Bishop Butler on Slavery — Emancipation — The Episcopate — Disendowment—Self-help—British Honduras—General Codrington—His bequest to S. P. G.—Codrington College—Hayti and its Church . . . . . . . . . . . . . 53

CHAPTER VI.

THE CHURCH IN SOUTH AMERICA.

British Guinna—Evangelistic Work among (1) Indian tribes; (2) Coolies—Rev. W. H. Brett—The Falkland Islands—Patagonia . . . . . . . . . . . . . 60

CONTENTS

xi

CHAPTER VII.

THE CHURCH IN AUSTRALIA.

PAGE

Loss of the American Colonies redressed by discovery of New Holland--Convict Settlements--Port Jackson--Ceremonies on laying foundations of Sydney--Free Immigrants--Archdeacon Broughton first Bishop of Australia --New Zealand and Tasmania visited--Growth of Australian Episcopate--Diocese of Newcastle--of Brisbane--of Grafton and Armidale--The Church and the Gold-diggers--Dioceses of Goulburn, Bathurst, Riverina, Melbourne, Ballarat, Adelaide, Perth, Tasmania, North Queensland -- Bishop Barry --Aborigines -- Their treatment -- Poonindie Institution --Albany Institution--Warangesda--New Guinea

67

CHAPTER VIII.

THE CHURCH IN NEW ZEALAND.

First intercourse between English and Maoris--Maori religion--Tapu--First Mission to New Zealand and its results--Bishop Selwyn--Maori uprisings--Maori Evangelists and Martyrs--Rev. J. C. Patteson--New Zealand Episcopate--The Kingmaker and the land question--Bishop Selwyn as mediator--War of races--Hau Hau fanaticism--Rev. C. S. Volkner--Fidelity of Maori Clergy--Declension of the race

83

CHAPTER IX.

MISSIONS IN THE PACIFIC OCEAN.

Melanesian Mission--Its origin and difficulties--Bishop Selwyn's first visit--Isle of Pines--Babel of tongues--Mission formally commenced--First pupils brought to New Zealand--Synod at Sydney--Mr. Patteson and the 'Southern Cross '--Nonconformist Missions; their success -- Consecration of Rev. J. C. Patteson--Labour vessels--Bishop Patteson's death--Effect on the Mission and on public feeling--Rev.

xii

CONTENTS

J. R. Selwyn and Rev. J. Still—Mr. Selwyn consecrated Bishop—Native confidence recovered—Present state of the Mission—Fiji—Earlier Missions in Fiji—Hon. Sir A. H. Gordon — Hawaiian Islands — Idolatry abandoned — King Kamehameha IV.—English Mission founded—Disappointments—Progress—Bishop Wilberforce's forecast . . . 96

CHAPTER X.

THE CHURCH IN SOUTH AFRICA.

Dutch occupation—The English succeed—Inadequate spiritual provision—The Cape visited by Indian Bishops, and by the first Bishop of Tasmania—The first Bishop of Capetown—Kafirs—Diocese divided—Litigation—Grahamstown—Kafir delusion—Progress—Kaffraria—Bishop Merriman—Bishop Key—Natal—Bishop Colenso—Bishop Macrorie—Zululand — Orange Free State — Pretoria — St. Helena — Tristan d'Acunha—Mauritius: its variety of peoples—Madagascar --Early Missions—Persecution of Christians—The Island re-opened—An English Bishop sent—Native Ministry—The French Blockade . . . 117

CHAPTER XI.

MISSIONS ON THE EASTERN COAST OF AFRICA.

The Church Missionary Society—Drs. Krapf and Rebmann—The Slave Trade—Dr. Livingstone—Bishop Mackenzie—His first settlement—His death—The Continent abandoned —Zanzibar—The Mission in difficulties—Work recommended on the mainland—Lake Tanganyika and the London Missionary Society—Lake Nyanza—Mr. H. M. Stanley and King Mtesa—The C.M.S. Mission to Lake Nyanza—Death of King Mtesa—Disaster to Bishop Hannington and his party—The prospects of Central Africa . . . 141

CHAPTER XII.

MISSIONS ON THE WESTERN COAST OF AFRICA.

Sierra Leone—Its unhealthiness—The Episcopate—Yoruba and the Niger—Abbeokuta—Bishop Crowther—Mohammedan

cruelty - Liberia and Maryland - The American Church

Mission-The Pongas Mission-Chief Wilkinson-Christianity and civilisation

. . . . 152

(CHAPTER XIII.

MISSIONS IN THE EAST INDIES.

Successive rulers of India-English possession-Early contact

with Christianity in India-The Malabar Church-Danish

Missions-Serampore Mission-English Church Missions-

Conditions of Missionary work in India-Varietics of race

and language-Antipathy to English-Strength of Non-

Christian religions in India - Brahmanism - Buddhism -

Mohammedanism - Truths in common - Hindrances to

growth in India-Episcopate limited-Changes needed-

Travancore-Tinnevelly . . . . 160

(CHAPTER XIV.

MISSIONS IN THE EAST INDIES (continued).

Bishop Middleton-Bishop's College founded-Bishops Heber,

Turner, and James-Sees of Madras and Bombay-Bishop

Cotton (1857-1866)-Bishop Milman (1867-1876)-The

Kôls-The Karens-Dioceses of Lahore and Rangoon-The

Mutiny of 1857-Delhi Mission destroyed and restored-

The Cambridge Brotherhood-Missions of C.M.S. in North

India-Bombay-Rangoon-Upper Burma and Mandalay

Mission-Ceylon-South India-Devil worship-Self-help-

Bishops in Tinnevelly-The famine and its teaching-Pro-

portion of Christians to Non-Christians in India-Need of

all kinds of Ministrations-Medical Missions-Education-

Bazaar preaching-Domestic life and asceticism . . 176

(CHAPTER XV.

MISSIONS IN CHINA, JAPAN, AND BORNEO.

Difficulties in China-People-Languages-Religions-Roman

Missions-The American Church Mission-The C.M.S.-The

xiv

CONTENTS

Episcopate—The S.P.G.—China Inland Mission—Chinese converts in other lands—Japan—St. Francis Xavier—Japan opened by treaty—Latency of Christianity—Japanese converts—Bishops Poole and Bickersteth—Changed attitude of people towards Christianity—The Corea—Borneo—Bishop McDougall—Chinese in Borneo—North Borneo Company—Singapore—Sir S. Raffles . . . . . . . 192

CHAPTER XVI.

CONCLUSION.

Retrospect—Financial administration—Contributions to Missions—Endowments—Universities and Colleges—Supply of Clergy—Organisation and administration —Failure of Letters Patent—Synodal action essential—Adopted in New Zealand, Australia, Canada, Africa, and West Indies—The Laity in Synods — Power of Synods — Lambeth Conferences — Autonomy of Colonial Churches—Summary—Encouragement or the reverse—Spread of English-speaking races, and its results—Spread of English Christianity and its results . . 201

INDEX . . . . . . . . . . . . 217

THE ENGLISH CHURCH IN OTHER LANDS

OR THE

SPIRITUAL EXPANSION OF ENGLAND.

CHAPTER I.

GROWTH OF THE MISSIONARY SPIRIT.

The story of England's contribution to the evangelisa-

tion of the world must to a great extent run in parallel

lines with the story of her colonial development; but it

will not be confined within those limits, wide and ever-

extending as they are. The steady increase of our

colonies has indeed supplied the most pressing call, and

based our duty on the very obvious obligation of caring

first for our own kindred; but the Christian conscience

has taken a wider view, and has recognised the duty

of spreading the knowledge of eternal Truth wherever

the commerce of England has been spread. If the tale

of the spiritual expansion of England is to be told, some

review must first be taken of her territorial expansion.

The two are very intimately united, and it will be found

that, as in the growth of our colcnial empire many

elements have combined to make it what it is—diplomacy,

C. H.

B

2 The English Church in Other Lands

war, adventure, greed, each having contributed its

share-so in the building up of the Church in other

lands there have been mixed motives, and by-ends,

persecutions, ambitions, fanaticism, strangely mingled

with the purer and nobler views of the Evangelist and

the Christian statesman.

It is difficult to fix the exact date of the beginnings

of our colonial empire. There were attempts and

Birth of the foreshadowings of it in the enterprises of

Colonial Empire Columbus and Cabot in the reign of Henry

VII. These men discovered new lands; but no new

settlements appear to have been made either on the

Western Continent or in any of the adjacent islands

under the commissions which the king had given.

There was probably a fear of incurring the censure of

the Church; for Pope Eugenius IV. had conferred on

Portugal, about the middle of the fifteenth century,

all lands that might at any time be discovered between

Cape Non, seven degrees S. of Gibraltar, and the conti-

nent of India; and in 1493 the lands of the Western

hemisphere were given by Pope Alexander VI. to the

united kingdoms of Castile and Arragon.

Henry VIII. made few attempts to discover or to

acquire foreign possessions. His hands were full of

Henry VIII. other matters. France and Spain were

1509–1547 powerful rivals abroad; and at home the con-

flicting interests, the violent agitations, and even

formidable dangers which beset the Reformation move-

ment fully occupied both king and subjects. Indepen-

dent trading ventures were made, not without the cog-

nisance of the king, to the coast of Guinea and to the

Levant; but on Henry's death in 1547 Calais was the

GROIVTH OF THE MISSIONARY SPIRIT

3

sole foreign possession of England. The reign of

Edward VI. saw many attempts made by merchants,

Edward VI. under the direct sanction of the Crown, to force

1547-1553 a passage by the north-east to Cathay, with

the result of establishing factories at Moscow and Arch-

angel and of incorporating in 1554 the Russia Company;

but no land was acquired in foreign countries.

In the reign of Elizabeth, Hawkins, Drake, and

Cavendish visited the West Indies, South America, and

Colonisation Mexico; and Magellan won the honour of dis-

in the reign of Elizabeth, covering the straits which still bear his name.

1558-1603 Frobisher pushed his way into Hudson's Bay

and returned with no abiding results. But in 1578 the

first national attempt at distinct colonisation was made

when Elizabeth gave to Humphrey Gilbert, a Devon-

shire knight, authority ' to take possession of all remote

and barbarous lands unoccupied by any Christian prince

or people.' The undertaking did not immediately suc-

ceed, but it paved the way for success. Newfoundland

was occupied in 1584, but subsequently abandoned,

and in the same year Virginia was founded but not

retained. The original settlers were never again heard

of, although the traditions of the natives, which are

confirmed by the physical characteristics of the tribe of

Hatteras Indians, point to their having been adopted

by the sons of the forest.

The European nations were now competing with

European nations and their colonial possessions

world. Portugal had established itself in

India, in the Persian Gulf, on the peninsula

of Malacca, on either shore of Africa, and in

Brazil. It had possessed itself of the chief harbours of

p 2

4 The English Church in Other Lands

Ceylon, and had formed settlements in Borneo, Java, and Sumatra. Its connection with China and Japan was commenced in this century, and its trade extended far beyond its territorial possessions. Spain had conquered Mexico, Peru, and Chili in the first half of the century, and before its close had seized on many of the possessions of her neighbour and rival. The Dutch Republic, at the close of the century, was in the first rank of commercial nations; and France had begun to lay the foundations of that extended dominion, which later on affected so powerfully the destinies of Europe. Thus it seemed as though England was to be outstripped by her rivals; for although in the last year of the century the East India Company received its charter, no permanent foreign settlements had yet been made, and her colonies were but the shadow of great things to come.

With the reign of James I. peace abroad and religious strife at home invited to colonisation the adventurous spirits of the time, as well as those Colonisation in the reign of James I. 1603-1625 who longed for a home remote from political and religious turbulence. The king gave a patent by which, in 1606, Virginia and New England were permanently settled. In 1620 a Puritan colony occupied Massachusetts. Five years later, the Royalists, seeing the cause of their sovereign daily becoming weaker, looked to other lands ; and, in the words of an old chronicler, 'the calamities of England served to people Barbados,' to which island Cromwell afterwards banished his captives, Irish and English. In 1622, a colony was established in the French possession of Nova Scotia, which was not finally surrendered to England until 1713. In 1633 Charles I. gave Mary-

Growth of the Missionary Spirit

5

land to Lord Baltimore, who made it a Roman Catholic settlement; about the same time the Carolinas were

bestowed on Lord Berkeley; Cromwell in

Charles I. 1655 wrested Jamaica from Spain; in 1664

1625-1649

Cromwell, New Amsterdam was taken from the Dutch

1649-1662 and re-named New York; in 1670 the region

surrounding Hudson's Bay was annexed and called Rupert's Land after Prince Rupert, the founder of the

Hudson's Bay Company, which received its charter from the Crown in the following year. St. Helena,

seized by the East India Company from the Dutch, was

Charles II. secured to the Company by Charles II., who

1662-1685 condoned their offence in view of the great

advantage of a resting-place on the long route to India being at the service of the country. Pennsylvania, pur-

chased by William Penn of the Duke of York in 1682,

became a place of refuge for the persecuted Quakers.

East India Meanwhile the East India Company had been

Company stealthily extending their possessions. In

1611 their factories were established at Madras; thirty

years later they founded a settlement at Hooghly,

which in 1698 was removed to Calcutta, then an insigni-

ficant village; in 1662 the Portuguese gave the town

and island of Bombay as part of the dowry of Katha-

rine, wife of Charles II., by whom it was made over to

the East India Company. So the seventeenth century

closed and left England in possession of large territories

in India, in North America, and in the West Indies.

Colonisation Very early in the eighteenth century Gib-

in the raltar was taken; in 1713 the Treaty of

eighteenth Utrecht ceded to England Nova Scotia and

century, Newfoundland; Canada was conquered in 1760, Prince

6 The English Church in Other Lands

Edward's Island having been seized two years before.

Sierra Leone was acquired in 1787, the native chiefs

gladly ceding their rights in return for the protection of

England; in 1787 New South Wales promised in some

degree to atone for the loss of the American colonies

which had declared their independence; in 1795 the

British took all the Dutch possessions in Ceylon and

shortly afterwards seized the whole island, making it a

separate colony ; the conquest of Trinidad in 1797 closes

the list of territories acquired in the eighteenth century.

In 1806 the Cape of Good Hope was taken from

the Dutch, and in 1810 Mauritius was won from the

French. The Treaty of Paris in 1814 secured our

and in the possession of Guiana. Singapore was acquired

nineteenth in 1819, the Falkland Islands in 1833. In

century 1840 Natal was taken from the Dutch, and in the same

year New Zealand became a colony under the terms of

the Waitangi treaty with the Maoris. In 1846 the

island of Labuan was ceded, and in 1874 the Fiji

Islands were, as they remain, the latest addition to our

colonial possessions ; unless, indeed, Cyprus, which was

assigned by the Sultan of Turkey to England in 1878

for 'occupation and administration,' may be placed in

the same category as the colonies proper.

Thus has been gathered together that 'aggregation

of territorial atoms' which an American statesman

The colonial declared to be 'a power to which Rome in the

empire height of her glory was not to be compared.'

From many centres the colonies have spread and

threaten already to set out on fresh ventures of ac-

quisition for themselves, while the withdrawals of the

charters of the East India Company and of the Hudson's

Growth of the Missionary Spirit

7

Bay Company have opened up new regions, as territories of the former company, now under the direct rule

of the Crown, extend from Cape Comorin to the Himalayas, while Rupert's Land has changed from a vast

hunting-ground to the most fertile wheat-growing country in the world.

Turning to the spiritual side of the work of these early discoverers and colonisers, we may say of it as

Lord Bacon said of the Spaniards' discoveries in the Western World : 'It cannot be affirmed, if one speak

ingenuously, that it was the propagation of the Christian

The faith that was the adamant of that discovery,

spiritual entry, and plantation, but gold and silver and

growth of temporal profit and glory; so that what was first in God's providence was but second in man's

the colonies appetite and intention.'

Nevertheless in the earlier expeditions the thirst for gold was not the sole motive. Frobisher's expedition

Frobisher's was accompanied by a clergyman, 'Master Wolfall,' who had been preacher to Her

expedition Majesty's Council, and who being 'well seated and settled at home with a good and large living, having a

good honest woman to wife and very towardly children,' went on the voyage of danger in the hope of 'saving

souls and reforming infidels to Christianity.' On reaching the American shores 'he celebrated a communion

on land, at the partaking whereof was the captain and many other gentlemen and soldiers, mariners and miners,

with him. The celebration of the Divine mysteries was the first signe, seale, and confirmation of Christ's name,

death, and passion, ever known in these quarters.'

1 Hakluyt.

8 The English Church in Other Lands

Sir Humphrey Gilbert set forth as the most pro-minent motive for acquiring the full possession of these 'so ample and pleasant countries for the Crown and people of England' 'the honour of God and com-passion of poor infidels led captive by the Devil.' In the charter given by James I. to the Virginia Company it was provided that 'the word and service of God be preached, planted, and used, not only in the said colony, but, as much as may be, among the savages bor-dering among them, according to the rites and doctrine of the Church of England.' The Rev. Robert Hunt was appointed to accompany the expedition. Raleigh, though his fortune was gone, yet gave 100l. to the Virginia Company for the establishment of religion in the colony ; and the names of Lord Delawarr, of Whitaker, son of a master of St. John's College, Cambridge, of Sandys, the pupil of Hooker, and of the saintly Nicholas Ferrar, who were influential members of the company, are a gua-rantee that other than commercial motives prompted the venture. The baptism of Pocahontas, daughter of the native chief, and her subsequent marriage to an English gentleman who brought her to England, are familiar to all.

The Commonwealth was not less mindful of religion than had been the Monarchy. In 1648 'the Commons of England assembled in Parliament, having received intelligence that the heathens in New England are beginning to call upon the name of the Lord, feel bound to assist in the work.' This was the preamble of the charter given to the New England Company, the forerunner of all missionary societies, which still continues to expend the annual

The Com-monwealth's care for reigion

Growth of the Missionary Spirit

9

interest of its endowments on the support of ministers

of religion, having received a second charter from

Charles II. and been regulated by three Decrees of

Chancery in 1792, 1808, and 1836 respectively.

Charles II. established, soon after his accession, a

'Council of Foreign Plantations,' which sat in the Star

Chamber at Westminster; and among other

Council of Foreign Plantation, temp. Charles II.

things the Council was directed 'to take care

to propagate the Gospel; to send strict orders

and instructions for regulating and reforming

the debaucheries of planters and servants; to consider

how the natives, or such as have been purchased from

other parts to be servants or slaves, may be best invited

to the Christian faith.'

At this time—1662—the Church of England began

to pray daily, morning and evening, for all sorts and

The Church and the prayer for 'all con-

ditions of men'

conditions of men, that God would be pleased

to make His ways known unto them, His

saving health among all nations. A hundred

years had passed since the Reformation settle-

ment, and the Prayer-book had not contained a word of

prayer for the conversion of the heathen except the

collect for Good Friday, which was offered on only one

day in the year. The Church's conscience was now

awakened by the activity of discoverers and adventurers.

Her ministers were beginning to follow their flocks

into other lands; but nearly fifty years had yet to lapse

before the Church of England could point to a single

foreign mission. Robert Boyle, who had offered in 1661

to lead a company of evangelists to New England,

foiled in his desire, endowed in 1691 the lectureships

which still bear his name, with the intention that they

10 The English Church in Other Lands

'should prove the Christian religion against Atheists, Theists, Pagans, Jews, and Mahometans, and be assisting to all companies and encouraging them in any undertakings for propagating the Christian religion in foreign parts.'

Boyle's Lectures He also left by will the residue of his estate to a society which was called and is still known as the 'Christian Faith Society for the advancement of the Christian religion amongst infidels in Virginia.'

The Court of Chancery has more than once intervened in the operations of this society, whose funds are now applied to the benefit of the British West India Islands and the Mauritius.

In this respect the colonisation of the seventeenth century compares favourably with that of the eighteenth—religion was never lost sight of; in many, indeed in the majority of cases, it held a prominent position; in some it was the very cause of the whole undertaking.

The colonisation of later times is in strange and painful contrast with the fervid zeal of the seventeenth century. Yet did this very zeal work infinite divisions and bitterness.

The review of the religious condition of the various colonies gave deep concern to all thoughtful persons.

In Barbados the authorities had divided the island into parishes, building in each a church, and taxing every acre with the payment of one pound of tobacco annually for the support of the clergyman.

'Opinionated and self-conceited persons who have declared an absolute dislike to the government of the Church of England were made to conform.'

Masters of families were compelled to read prayers daily, morning and evening, and attendance at church on every Sunday was compulsory on those who lived within two miles of their

GROWTH OF THE MISSIONARY SPIRIT

11

parish church, a fine of ten pounds of cotton being

the penalty of neglect. New England, whose first

settlers were Churchmen, who established themselves on

the river Kenebec, became in 1620 the home of the

Pilgrim Fathers. Massachusetts was a Puritan colony;

but the settlers professed intense admiration and love

for the Church which they described as 'our dear

mother, ever acknowledging that such hope and part as

we have received in the common salvation, we have

obtained in her bosom.' Nevertheless they shortly

afterwards established their own creed by law and

tolerated no other. Strange, indeed, it is that the

people who had made such noble sacrifices for liberty of

conscience, soon came to regard the exercise of the civil

power in enforcing uniformity to be only a righteous

and godly procedure. For the natives they did

nothing; indeed, they applied themselves to the task of

the extirpation of 'the paynim, whom probably the

Devil decoyed hither in hopes that the Gospel would

never come here to disturb or to destroy his absolute

reign over them.' The neglect of these poor people

touched the heart of John Eliot, who patiently gave

twelve years to the acquisition of their language, and

then by his labours won for all time the honoured name

of 'The Apostle of the Indians.'

Such a medley of faiths the world had never seen.

In the southern colonies the Church was established by

Religious law; Romanists were the majority in Mary-

differences land; Pennsylvania was occupied by Quakers;

Presbyterians and Baptists colonised New Jersey;

Lutherans and Moravians from Germany abounded in

12 The English Church in Other Lands

Carolina and Georgia; but these did not arrive until the next century.

At home there succeeded to long strife a period of frivolity and indiffierence, in which the few earnest

Missionary zeal in England spirits, who leavened the age in which they lived, looked on with dismay at the mis-

carriage of the designs which Raleigh and his contemporaries had formed for the extension of religion. Sir

Leoline Jenkins now founded the Missionary Fellowships at Jesus College, Oxford, the holders of which were

bound to service in foreign lands. A scheme for the support of a bishop in Virginia, who should be main-

tained out of the customs levied in the colony, was seriously entertained. Meanwhile the Bishop of London

(Compton) sent Dr. Blair as his commissary to Virginia in 1683, and Dr. Bray in a similar capacity to Maryland

Drs. Blair in 1695. Their representations, especially those of Dr. Bray, were made public. Dr.

and Bray Bray was impressed by the poverty and scanty knowledge of the clergy who had been sent, or were likely to

go to America. He had made the following condition before going to Maryland as commissary : 'That since

none but the poorer sort of clergy, who could not sufficiently supply themselves with books, could be

persuaded to leave their friends, and change their country for one so remote, and that without a competent provision of books they could not answer the ends

of their mission ; if their lordships the Bishops thought fit to assist him in providing Parochial Libraries for the

ministers that should be sent, he would be content to accept the commissary's office in Maryland.'

His proposal was cordially approved, and a document

Growth of the Missionary Spirit

13

signed by Archbishops Tenison and Sharpe and Bishops Compton, Lloyd, Patrick, and Moore, is still preserved in Lambeth Palace library, formally sanctioning the scheme for founding parochial libraries for the benefit of the clergy. In his journeys about England seeking to obtain subscriptions for his libraries as well as persons who might be willing to go to Maryland, he was frequently struck by the poverty of the clergy and the dearth of theological books ; and he added to his scheme the establishment of such libraries in England and Wales. In Maryland he helped the Government in the division of the country into parishes. On returning to England, so ardent was his desire to see standard and useful works placed within the reach of the clergy and laity, that he may be considered to have been in 1698 the main founder of the Society for Promoting Christian Knowledge.

Not from America alone were claims pressing on the attention of the Church. In 1694 Dean Prideaux published a scheme for the conversion of India.

Dean Prideaux and the E. I. Company

If it produced no other immediate result than the recognition by the Legislature, in the renewal of the Company's charter four years later, of the duty incumbent on them of providing 'in every garrison or superior factory one minister and one decent and convenient place for divine service only,' it was not a failure. But it did more : the Government expressly enacted 'that such ministers as should be sent to reside in India should apply themselves to learn the language of the country, the better to enable them to instruct the Gentoos, who should be the servants of the Company or their agents, in the Protestant religion.'

14 The English Church in Other Lands

The Society for Promoting Christian Knowledge had not been long in existence when the necessity of an organisation more formally constituted, which should undertake, as the Church's instrument and representative, the actual initiation and direction of missionary work, was perceived. The Christian Knowledge Society employed no missionaries or ordained agents, but limited its functions to the duties specified in its title. Accordingly on March 13, 1701,

Convocation the Lower House of the Convocation of Canterbury of Canter- bury, assembled in Henry VII.'s Chapel at Westminster, appointed a committee 'ad inquirendum in ea, quæ sibi videbuntur maximo idonea, pro Christianâ Religione in Plantationibus (ut vocant) sive coloniis transmarinis ad hoc regnum Angliæ quovis modo spectantibus, promovendâ.' The Archbishop of Canterbury (Tenison), acting on this, applied to the Crown for a Royal Charter ; and on June 16, 1701, the Society for

Origin of the Society the Propagation of the Gospel was thus incorporated. It immediately commenced its work at Archangel and Moscow, and extended its operations to America in 1702, to Newfoundland in 1703, to the West Indies in 1732, to Nova Scotia in 1749, and to Western Africa in 1752. From the first, it aimed at the conversion of the pagans as well as the benefit of Christian emigrants and colonists ; but its income was very limited, never exceeding 6,000l. in any year of the first century of its existence. It was a century of much apathy, and at home and abroad men's thoughts were occupied with other things than the spread of the Gospel.

In the second half of the century the loyalty of the

colonists showed signs of wavering. In India as well as

in America, wars were carried on to the glory of our

Colonial arms and the increase of our possessions, but

wavering at infinite cost and strain of our strength

and resources. In the reign of Queen Anne it had been

purposed to send out four bishops, two to the West

Indies and two to America, but the project ended with

the Queen's death. The Church seemed powerless and

unable to help herself. America demanded bishops,

and demanded them in vain. The solitary missionary

instrument of the Church was poor and without

patronage. The famous Bishop Butler declined the

offer of the Archbishopric of Canterbury, alleging that

it was too late to save a falling Church. Nonconformity

was weak and persecuted, and the prevalent Calvinism

of the day did not incite to missionary work. The

Danish mission had sent noble representatives

Danish mis-

sions in

India. The

Moravians

and

Wesleyans

to Tranquebar in 1714. In 1732 the patient

Moravians from their home in Silesia began

to send out members of their body to the West

Indies, North and South America, Lapland, Tartary,

Western and Southern Africa. In 1769, the Wesleyan

Society began in America the work which has been since

extended to all parts of the world. In 1792, Carey, the

son of a shoemaker in Northamptonshire, destined to

prove one of the greatest of Indian missionaries, moved

Baptist and

London

Missionary

Societies

the Baptist sect, of which he was a member,

to establish missions. He was met with many

objections: proposing for discussion at a

meeting of ministers 'the duty of attempting to spread

the Gospel among the heathen,' he was at once rebuked

and told that if God wished to convert the heathen He

16 The English Church in Other Lands

could do it without human aid. But he persevered and

got together a society which works in the East and

West Indies, West Africa, and China. In 1794, the

Congregationalists established the London Missionary

Society, the scene of whose work lies in India, South

Africa, the West Indies, the Pacific, and Madagascar.

On April 12, 1799, sixteen clergymen met at the Castle

and Falcon Tavern in Aldersgate Street, and, moved by

the consideration that not a single clergyman had yet

gone to either of the great continents of Africa and

Asia, they founded what was called ‘The Society for

The C. M. S. Missions to Africa and the East,’ a title which

was afterwards changed to ‘The Church Mis-

sionary Society for Africa and the East.’ The work

of this society is by no means limited to the regions

set forth in its title; since its establishment in 1800

it has enlarged its sphere as its means have increased,

and its name is familiar in every part of the globe

whither its representatives have gone.

Thus the eighteenth century closed with greatly

multiplied missionary machinery, and with widely ex-

The nine- tended fields of work; but the first twenty

teenth century years of the following century were not a

period marked by much zeal or corresponding progress.

The Church at home was struggling to make up for

past neglect, and to build churches in which to gather

alienated and indifferent multitudes. Of machinery

there was enough, possibly too much; what was wanted

was direction and guidance. For the Colonial Church

The colonial these were supplied by Bishop Blomfield. He

episcopate saw the colonies increasing and spreading in

all directions; yet there were only ten colonial bishops

Growth of the Missionary Spirit

17

in 1841—four in North America, three in the East Indies, two in the West Indies, and one in Australia,

and these were in the majority of cases stipendiaries of the Government. The statesman-bishop exposed the

presbyterianism of the Church, thus left without episcopal rule; and on Whitsun Tuesday, 1841, the assembled

bishops of England, Ireland, and Scotland, at his inter-vention, sent out a famous declaration which launched

the Colonial Bishoprics Council. The ten bishoprics of 1841 have now, in 1886, reached the number of 75, and

it may be convenient to the reader to have the following table of their names, their locality, and the date of their

foundation :-

In North America: Nova Scotia, 1787 ; Quebec, 1793 ; Toronto, 1839 ; Newfoundland, 1839 ; Frederic-ton, 1845 ; Montreal, 1850 ; Huron, 1857 ; Ontario,

1862 ; Algoma, 1873 ; Niagara, 1875 ; Rupert's Land, 1849 ; Moosonee, 1872 ; Saskatchewan, 1874 ; Mac-kenzie River, 1874 ; Qu'Appelle, 1884 ; Athabasca,

1884 ; Columbia, 1859 ; Caledonia, 1879 ; New West-minster, 1879.

In Asia: Calcutta, 1814 ; Madras, 1835 ; Bombay, 1837 ; Lahore, 1877 ; Rangoon, 1877 ; Travancor',

and Cochin, 1879 ; Colombo, 1845 ; Singapore, 1855 ; Victoria, 1849 ; Mid China, 1872 ; North China, 1880 ;

Japan, 1883 ; Jerusalem, 1841.

In Australia: Sydney, 1836 ; Tasmania, 1842 ; Adelaide, 1847 ; Melbourne, 1847 ; Newcastle, 1847 ;

Perth, 1857 ; Brisbane, 1859 ; Goulburn, 1863 ; Grafton and Armidale, 1867 ; Bathurst, 1869 ; Ballarat, 1875 ;

North Queensland, 1878 ; Riverina, 1883.

In New Zealand and the Pacific: Auckland,

C. H.

C

18 The English Church in Other Lands

1841 ; Christchurch, 1856 ; Nelson, 1858 ; Wellington, 1858 ; Waiapu, 1858 ; Melanesia, 1861 ; Dunedin, 1871 ; Honolulu, 1861.

In the West Indies and South America: Jamaica, 1824 ; Barbados, 1824 ; Antigua, 1842 ; Guiana, 1842 ; Nassau, 1861 ; Trinidad, 1872 ; Falkland Islands, 1869.

In Africa: Capetown, 1847 ; Grahamstown, 1853 ; Maritzburg, 1853 ; St. John's, 1873 ; Bloemfontein, 1863 ; Zululand, 1870 ; Pretoria, 1878 ; St. Helena, 1859 ; Mauritius, 1854 ; Madagascar, 1874 ; Central Africa, 1861 ; Eastern Equatorial Africa, 1884 ; Sierra Leone, 1852 ; Niger, 1864.

To this list must be added the See of Gibraltar, which was founded in 1842.

It should also be stated that the Church of the United States, which sprang from the Church of England, since the political severance of the two countries in 1784, when it obtained the episcopate by the consecration of Bishop Seabury at Aberdeen, has raised the number of her bishops to sixty-seven, whose dioceses cover the continent from the Atlantic to the Pacific, and has also planted missions, with bishops at their head, in China, in Japan, and on the West Coast of Africa.

Since 1841, three new missionary organisations have been formed, viz. the Patagonian, now called the South American Missionary Society, the Colonial and Continental Church Society, and the Universities' Mission to Central Africa. Several small associations or guilds have also been formed for the purpose either of carrying on independent work or of assisting work previously existing. But enough space

Growth of the Missionary Spirit

19

has been given to machinery; it will be the object of

the following chapters to show what the machinery has

produced, either of actual result or of future promise.

CHAPTER II.

THE CHURCH IN THE UNITED STATES OF AMERICA.

At the commencement of the eighteenth century there

were not a score of clergymen of the English Church

Early

settlement

ministering outside the limits of this country;

nor was Nonconformity more fully represented.

The colonies on the American continent were growing

rapidly in wealth and numbers. Their whole population

was about 1,200,000 whites and 250,000 negroes, while

the population of the mother country did not much

exceed 6,000,000. The population of Virginia had

doubled itself in twenty-five years; but for the first

seventy-five years of its existence not a single place of

worship was erected in this the foremost colony,

largely populated by Churchmen. Of worldly pro-

sperity there was every token; Virginia was a vast

tobacco plantation; Georgia and the Carolinas boasted

of their crops of maize, rice, and indigo; while New

York, Pennsylvania, and the New England Colonies

obtained their wealth from their fisheries, their woods,

and their cornfields. The colonists had brought with

them each their own religious creed with its peculiar

shibboleths, and these again were divided and subdivided

into a variety of sects.

On April 24, 1702, the Society for the Propagation

20 The English Church in Other Lands

of the Gospel sent forth its first representatives, the Rev. George Keith and Patrick Gordon, who landed at Boston on June 11. They were shortly followed by many more.

John and Charles Wesley So novel a display of zeal on the part of the Church attracted attention. Among others the Rev. J. Wesley, Rector of Epworth, in Lincolnshire, and father of the founder of Methodism, was much interested, and put himself in communication with the authorities. The religious society which he had founded in his parish shared his feelings, and was especially moved by the news which came from Tranquebar of the Danish Mission established there. Mr. Wesley died in 1735, but his sons were not a whit behind their father in missionary zeal. John was urged by Dr. Burton, President of Corpus Christi College, who had observed his career at Oxford, to go to Georgia and to take his brother Charles with him. They sailed on October 13, 1735 ; and for two years John Wesley was on the list of the missionaries of the Propagation Society in Georgia, Charles having gone on to Frederica. Their ministry was not successful ; in the words of Southey, John Wesley, 'instead of regarding his people as babes in the progress of their Christian life to be fed with milk instead of strong meat, drenched them with the physic of an intolerant discipline.' In 1737, he shook off the dust of his feet and left Georgia in bitter disappointment. His connection with America did not cease; the work which he carried on for fifty years in England was renewed in Pennsylvania and other States. The War of Independence arrested it for a time ; his 'calm address to the Americans,' written before the war actually broke out, excited much sentiment against him, but on the restoration of peace his

The Church in the United States 21

preachers renewed their activity, and on September 2, 1784, only a few weeks before the consecration of the first American bishop, he 'set apart,' at Bristol, 'by the imposition of hands,' Thomas Coke to be superintendent of the flock of Christ,' justifying his action on the ground that he despaired of the Church sending bishops to America.

The slaves and the Indians had occupied a large place in the sympathies of thoughtful men both at home and in the colonies. The first mention of slavery occurs in the annals of Virginia, where in 1620 twenty negroes are recorded to have been purchased by the settlers in Jamestown from a Dutch ship which had put in there for the purposes of trade.

Bishop Gibson, who held the See of London from 1723 to 1748, wrote and published exhortations to masters of families to 'encourage and promote the instruction of their negroes in the Christian faith,' and to the clergy to observe the same duty in their several parishes.

Bishop Wilson published in 1740 his famous 'Essay toward an Instruction for the Indians' in the form of twenty dialogues between an Indian and a missionary.

Bishop Berkeley for years struggled to carry out his magnificent scheme for a college in the Bermudas for the education of a clergy and 'for the better supplying of churches in our Foreign Plantations and for converting the savages to Christianity.'

He looked forward to the establishment of bishoprics in each Colonial Church; and this question, which now became urgent, was insisted upon with increasing pertinacity until the Declaration of Independence.

Churchmanship and loyalty to the Crown had

22 The English Church in Other Lands

hitherto been synonymous: two clergymen had received consecration from one of the Nonjuror bishops,

but they had been withdrawn from the colonies in the interests of peace. The Declaration of Independence,

made in July 1776, had been preceded by a time of Persecution great persecution of the Church and especially of the clergy. Many fled over the border

into Nova Scotia, while others remained at the place of danger and duty. Charles Inglis, rector of Trinity

Church, New York, was conspicuous as a confessor : although his church was ordered to be closed, he continued to visit the sick, to comfort the distressed, to

baptize, and to bury the dead. He refused to give up the keys of his church, and persisted in praying for

the sovereign, although more than a hundred armed men occupied the building and threatened to shoot him

if the obnoxious prayer were offered. His church was burned to the ground, his person banished, and his

estate confiscated. When in 1783 peace was restored, the Church in Virginia had become wasted and almost

destroyed. Of 164 churches, which existed before the war, many were in ruins, and the number of the clergy

was reduced from 91 to 23.

The importunate and even passionate demands for an episcopate, which had for so many years been made,

Consecration had been contemptuously rejected; but the same stroke which severed thirteen colonies

of Bishop Seabury, 1784 from England, set the Church free to obtain for herself bishops of her own. The Church in Connecticut, as soon as peace was secured, sent Dr. Samuel

Seabury to England to obtain consecration. Political difficulties were suggested; and on November 14, 1784,

The Church in the United States

23

he was consecrated at Aberdeen by three Scottish

Bishops. Three years later Bishop White of Penn-

sylvania and Bishop Provoost of New York were con-

secrated in Lambeth Palace ; and in 1788 a bishop was

consecrated for Virginia.

The progress of the Church of the United States has

been very remarkable. Its first Convention was held in

First Con- Holy Trinity Church, Philadelphia, in 1784,

vention of the Church same building witnessed the Convention of

in America

1883. Its Liturgy differs in some material points from

the Prayer Book of the Church of England. Its Euchar-

istic Office is more closely on the lines of the Scottish

Office ; while in some respects the Prayer Book is so

inferior to our own that the Convention has recently

taken steps to provide for its 'enrichment.' It is no

small glory to any Church to have kept pace with the

rapid development of the United States, and this credit

may certainly be given to it. It has sent out its bishops

to new States almost in advance of the wave of immi-

gration, and it has stood between the settlers and the

Indian population and has nobly cared for the red men.

The Indians had all along been cared for by the

English clergy of the Propagation Society, and in the

Conversion War of Independence their loyalty was con-

of the Indian races spicous. The 'Six-Nation Confederacy'

fought gallantly on the side of the British, and Mo-

hawks and Oneidas are everywhere mentioned in the

records of the period as brave and Christian races. The

American Church has not only taught and cared for

the Indians ; it has followed them in their wanderings.

In other regions the natives have been invited to occupy

24 The English Church in Other Lands

reserves ; and on their settling down, and giving up their nomadic habits, the Church has professed its readiness to teach them. But in the far western States the clergy have shared their wandering lives ; and when they have accepted the total change of manners, which only the Gospel can produce, they have proved themselves capable of becoming industrious and peaceful settlers. Few nobler stories can be told than the tale of the missionary's work under such bishops as Bishop Whipple of Minnesota, and the Bishops of Nebraska and Dakota.

Again, at Utah, in the very stronghold of the Mormonite imposture, a famous bishop (Tuttle) pitched his tent, though his life was threatened by the 500,000 victims of this superstition ; but he found many, who had been lured from the rural parishes of England to the Salt Lake City, thankful to escape and to return to the Church of their fathers.

The absolute freedom of this Church to enlarge its borders and to increase its episcopate has been nobly used. It would have been a splendid effort to have kept pace with the rapid settlement of new lands, and with the extraordinary influx of population over the vast area of the American Union ; this the Church has done, but it has done more. A continent might well have seemed a sufficiently ample field for the zeal and the energy of a young Church, with few wealthy members ; but so long ago as 1844 (five years before the mother Church followed her example), the American Church sent a bishop to China, although the treaty which opened the ports of that empire was not completed. In 1851 it sent a bishop to Cape Palmas, on the West Coast of Africa, and in 1874 it gave to

The Church in the United States 25

Japan its first Anglican bishop. Of the work of these prelates and their brethren mention will be made in the proper place.

The relations between the mother country and the United States were never so cordial as they are now.

That such sentiments between the two great branches of the English-speaking race should continue and increase must be the earnest prayer of every man who desires the best and truest interests of humanity. It may be open to doubt whether the bonds which unite nations the most firmly are those which are forged by commerce and diplomacy ; haply a common faith is the most potent and abiding link. Certainly the feeling of American Churchmen towards the mother land and the mother Church is one of reverent and passionate affection. To the great gatherings assembled under the Archbishop of Canterbury at Lambeth in 1867 and in 1878, the American bishops came in large numbers, and their influence was recognised and welcomed. More recently, six bishops and many of their clergy came, as on a sacred pilgrimage, to keep at Aberdeen the centenary of Seabury's consecration ; and on the actual anniversary, November 14, 1884, they were present at a service in St. Paul's Cathedral, where the Gospel was read by a grandson of Seabury, and the sermon was preached by the Archbishop of Canterbury. Nor have signs of brotherly sympathy been wanting on the side of England. Two English bishops at least have attended the Triennial Conventions of the American Church, where the Canadian Church has frequently been represented by its bishops ; and in 1871, on the occasion of the late Bishop Selwyn's

26 The English Church in Other Lands

visit, it was determined to make an offering of a magnificent alms-dish, which, kept among the muniments and treasures of Lambeth, should be for all time a token of the affection of the daughter to the mother Church. This was presented on July 3, 1872, Bishop McIlvaine of Ohio and Bishop Selwyn each holding it in one hand, and on bended knees offering it to the Archbishop of Canterbury.

There was a beautiful sentiment in the practice of the Greeks more than two thousand years ago, when the leaders of each colonisation venture, as they went forth to found new homes in distant lands, took with them from the common home and altar of the mother State some of the sacred fire, which henceforth would never be allowed to die out, but would burn on in token of unity with the ancestral flame from which it had been borne away. It was the teaching of heathenism, which Christianity is bound to interpret—that only in the clan-ship of the temple and of the altar can be found the links which will bind together nations whom thousands of leagues separate.

CHAPTER III.

THE CHURCH IN NEWFOUNDLAND, NOVA SCOTIA, QUEBEC, AND ONTARIO.

To the French belongs the honour of having first colonised Nova Scotia, now one of the oldest and most firmly established of the colonies of England. In 1598 the first body of French immigrants landed; and from that time until 1714, when by the

28 The English Church in Other Lands

Peace of Utrecht it was transferred to England, France and England alternately occupied it. In 1749 a colony of the old Roman type was founded. The commissioners of trade and plantations sent out 4,000 disbanded soldiers and assigned to them land and townships. To each township was assigned a site for a church, 400 acres for the maintenance of a clergyman, and 200 acres for a schoolmaster. The French had called the whole region, including New Brunswick, Acadia; the chief town they called Port Royal, which on the cession to England was called Annapolis, in honour of the reigning sovereign. With the exception of the newly arrived military settlers, the inhabitants were all French, and Romanists by religion. The preponderating foreign element gave much concern to the Government, and the French were called upon to become British subjects, retaining their possessions and their religion, or to leave the country within a year. They did neither; but after five years a great number were persuaded to take the oath of allegiance, on the understanding that they should not be called upon to carry arms against France. These were known as the 'Neutral French.' With the soldier colonists there landed a clergyman, the Rev. W. Tutty, of Emmanuel College, Cambridge, who resided at the principal settlement, 'Cheductoo,' which was called Halifax, after the nobleman who was at the head of the Board of Trade at that time. The Micmac, Marashite, and Caribboo tribes of Indians were powerful and numerous, and for their instruction portions of the Prayer Book and Bible were translated into their languages.

In 1755 there occurred one of the most cruel acts

The Church in Newfoundland etc.

29

which have ever disgraced a civilised government. The

The Acadians to the number of about 18,000 were

Acadians leading frugal and pious lives, cultivating

their farms and dwelling in peace with all men; but

they were suspected of favouring French designs on the

country and were disarmed. Subsequently, when the

fortunes of war went against the British, the presence of

Neutrals was considered to be dangerous, and it was

determined to remove them. Plans were laid in pro-

found secrecy ; the peasants unsuspectingly laboured at

the gathering in of the harvest which they would never

enjoy. On September 9 all the men and boys of ten

years of age were ordered to assemble at their parish

churches 'to be informed of His Majesty's intentions

with respect to them.' The terrible decree was read

that 'their lands and tenements, cattle of all kinds,

and stock of every description were forfeited to the

Crown, and they with only their money and their house-

hold goods were to be removed from the province.'

Some escaped to the woods and found among the Indians

the shelter which the English denied to them ; some were

hurted by the soldiers ; some had to surrender through

stress of hunger ; but 7,000 Acadians were carried away

to the different British colonies. Some returned after

the restoration of peace and resumed their pastoral habits.

In 1762 France resigned her claims, and the colony

has since thriven without interruption. The melan-

choly story furnished the poet Longfellow with the sub-

ject-matter of his 'Evangeline.'

The War of Independence gave to Nova Scotia a

large accession of population, which raised it to a high

degree of importance. By the close of the year 1783,

30 The English Church in Other Lands

30,000 refugees from Boston, New York, and other States had found sanctuary in a British colony. They were loyalists and had suffered much for their allegiance; they were also in the main members of the English Church. Their clergy accompanied them;

and, encouraged by the fact that so long ago as 1758 the English Liturgy had been declared by local enactment to be 'the fixed form of worship' in Nova Scotia, eighteen clergymen on March 5, 1783, addressed to Sir Guy Carleton, then Governor of New York, a petition that a bishopric should be established in their colony. The governor supported their petition, not only as reasonable but on grounds of policy, as 'greatly conducive to the permanent loyalty and future tranquillity of a colony which is chiefly to consist of loyal exiles driven from their native provinces on account of their attachment to the British Constitution.' The petition was favourably received; and, in August 1787, Letters Patent were issued which conferred on the first colonial bishop a flood of spiritual and ecclesiastical authority, and gave to him coercive jurisdiction with power to suspend and deprive the clergy. The motive evidently was to reproduce in the colony the English hierarchy and to weld together by the exercise of the Royal prerogative an Imperial Church Establishment, bound by ties of interest and loyalty to support the throne, from which its authority was derived. The law officers were desired to report whether the sovereign could give the new bishop an ex officio place in the Legislative Council, analogous with the seats of English bishops in the House of Lords. They reported that this would not be lawful, but that each bishop might on his appointment be

The Church in Newfoundland etc. 31

summoned to the council personally and by name; and this for some time was done.

The first bishop, consecrated on August 12, 1787, was Dr. Charles Inglis, already mentioned as having

The first Colonial Bishop, 1787 borne noble witness to the truth when rector of Holy Trinity Church, New York. He was

the first colonial bishop, and Nova Scotia is the first on the roll of the seventy-five sees in the colonies and missions of the English Church. His jurisdiction included all the British possessions in America, from Newfoundland to Lake Superior, an area about three times as large as Great Britain, and the total number of his clergy was twenty-four. Bishop Inglis laboured for twenty-nine years, making visitations which, in the then condition of the country, were often perilous, and watching over King's College, Windsor, which had been founded by George III. in 1770. In 1793 he was relieved of the charge of Upper and Lower Canada by the foundation of the see of Quebec, to which Dr. Jacob Mountain was consecrated ; but, notwithstanding this relief, the bishop was not able to visit Newfoundland, which never saw a bishop until 1816. A further subdivision of the diocese was made in 1839, when that island became a separate diocese, and again in 1845, when the Right Rev. John Medley was consecrated Bishop of Fredericton.

Newfoundland—which has never been amalgamated with Canada either for civil or for ecclesiastical purposes, but remains outside the Dominion under Newfoundland its own governor, and outside the Provincial Synod, its bishop holding mission direct from the See of Canterbury—is an island about the size of Ireland.

32 The English Church in Other Lands

It has been described as 'a rough shore with no interior.' There is not a human habitation beyond the immediate neighbourhood of the coast, which, with its endless succession of coves, inlets, and bays, enveloped very often in mist and fog, gives a home and harvest-field of water to a race of pious and hardy fishermen. In no part of the world are the conditions of life harder. A long winter and a sterile soil forbid aught but the simplest efforts at husbandry; the stormy seas offer in the summer months a livelihood obtained at the cost of much risk. Amid the icebergs and floes of the Arctic Sea the crews find the seals, which are to them the most fruitful source of income. In religion the mass of the people are nearly equally divided between Romanists and English Churchmen, the Wesleyans being the religious body of next importance.

Such a diocese not only demands a bishop of its own, but must be dealt with according to its particular The work of needs. For more than half the year visitations cannot be made; and a bishop who wishes to make his office a reality must compress his travelling into about four months in each year, when the waters are open. Bishop Spencer, who first occupied the see from 1839 to 1843, hardly did more than gain experience and prepare his plans. He was succeeded by the apostolic Bishop Feild, whose simple life and unwearied toil, continued to his death in 1876, are a glory of the whole Church. In a small schooner, called 'the Hawk,' with the Church flag flying at her peak, this good bishop year after year made his way into remote creeks and bays, visiting people who had for the greater part of their lives been far beyond the reach of Church and

The Church in Newfoundland etc. 33

priest, baptizing adults and children, and giving the

blessing of the Church to those who had been living in

wedlock, but not in the bonds of marriage. He found

twelve clergymen settled in the larger harbours; but as

time went on, the whole of the coastline was dotted

with churches. Even on the barren shores of Labra-

dor, where only the patient Moravians had ever

carried the Word of God, he was able to place clergy-

men, who, moved by his example and filled with his

spirit, gave themselves up to the banishment of that

region. When, in 1876, he was called to his rest, he

Bishop left in the diocese, which he had served so

Feild's well, between seventy and eighty churches,

episcopate and fifty clergymen, with the choir and transepts of a

dignified cathedral, which the people have since com-

pleted as the most suitable memorial of his faithful

episcopate. His example and his teaching will long

remain. He attracted to his side many remarkable

men. Some offered high intellectual and spiritual gifts,

as well as worldly goods; others, less endowed in these

respects, offered themselves, such as they were, and

were found to be admirable pastors and guides of their

people. Poverty will always be the lot of the New-

foundland clergy; but to their credit be it said that,

spite of this prospect, spite of the frequent perils which

attend the exercise of their laborious calling, the priest-

hood in this poor diocese is threatening to become

largely an hereditary one, the clergy desiring nothing

better for their sons than that they should be trained in

the college at St. John's, which Bishop Feild's fore-

thought provided, to follow them in their steps.

When Bishop Mountain was consecrated to the

C. II. D

34 The English Church in Other Lands

See of Quebec in 1793, there were only six clergymen

The Church in Upper and three in Lower Canada, that is

in Canada to say, in the whole region now divided into

the Dioceses of Quebec, Montreal, Toronto, Huron,

Ontario, Algoma, and Niagara. The colony, at its

cession to England in 1767, numbered only 69,000

souls, and of these only nineteen families did not ac-

knowledge the supremacy of Rome. Immigration and

other causes have very much altered this state of things;

but to this day, in the diocese of Quebec, out of a

population of 560,000, mainly Romanist, only 26,760

are members of the English Church. The cathedral at

Quebec was built by George III. in 1804, and the bishop

instituted choral worship, importing from England the

first organ ever heard in Canada.

Bishop Mountain died in 1825, and his successor

was one of his own clergy, the Hon. and Rev. Charles

Bishop James Stewart, who eighteen years previously

Stewart had volunteered for any post which it was

found difficult to fill. He had been sent to St. Armand,

on the frontier of the United States, where there was

neither church, nor school, nor parsonage, nor religion.

Arriving on a Saturday, he put up at an inn, and asked

to hire a room for the next day's service. The landlord

warned him, not only that no one would come, but that

the mere proposal would probably cause a riot. 'Then

here is the place for me,' said the brave man, and in

that spot he remained, inhabiting one room in a rude

farmhouse, for ten years, until the godless settlement

had become a Christian parish, with its church and

school, and the bishop called him away to another dis-

trict which demanded his constructive and evangelising

The Church in Newfoundland etc. 35

zeal. Two years later he received what he called 'my

promotion,' having been appointed travelling missionary

of the diocese, a position which he occupied until 1826,

when he was called to the episcopate of the diocese in

which he had laboured so conspicuously. He lived for

ten years in the higher position to which he had been

summoned; but the hardships of his priesthood life

hindered his efficiency as a bishop. Ill-health drove

him to England for medical treatment, and he died in

London in 1836. He was succeeded by his coadjutor,

Dr. G. J. Mountain, the son of his predecessor.

In 1851 Lower Canada was further subdivided, for

ecclesiastical purposes, by the foundation of the See of

Montreal Montreal. It was the great privilege of Bishop

Fulford to inaugurate a system of synodal

action, to which the whole Church owes much. He

designed and built a handsome cathedral in Montreal,

which was consecrated in 1859. No further subdivision

of dioceses has yet been made in Lower Canada. The

Church is poor, and its members only a small propor-

tion of the population; out of a total of 1,359,027,

more than 1,000,000 are Roman Catholics.

But in Upper or Western Canada, where a rich soil

has attracted emigrants from all parts, the Anglican

Upper Church has made more rapid progress. Sepa-

Canada or rated from Quebec by the establishment of the

the Province See of Toronto in 1839, it is now divided into

of Ontario the five dioceses of Toronto, Huron, Ontario, Algoma, and

Niagara, which occupy the land to the western shores

of Lake Superior where the Diocese of Rupert's Land

draws its frontier line. In Upper Canada the Indians

have been cared for, and, with much success, have been

12

36 The English Church in Other Lands

induced to settle on the reserves granted to them, and to betake themselves to pastoral habits. Some tribes are still to a great extent Pagan ; but the Church of Rome has won a great multitude from heathenism. At Walpole Island and at many other settlements the English pastor is welcomed and recognised as their spiritual guide. The Diocese of Algoma was established in 1873 almost entirely in the interests of the Indians, who live on the shores of Lakes Superior and Huron.

The population of 60,000 souls is composed of Indians and poor settlers, the land, except in a few favoured regions, being very unproductive. The first bishop, Dr. Fauquier, a Canadian by birth, died in December 1881, and was succeeded by the Rector of St. George's, Montreal, Dr. Sullivan, who gave up one of the most important churches in Canada for an unendowed missionary diocese. In his steam launch, once the property of H.R.H. the Prince of Wales, and then known as the Zenobia, but renamed, on her dedication to the work of the Church, the Evangeline, the bishop visits all the settlements on the shores of the lakes.

At the Neepigon Mission he found a welcome state of things. An old chief had waited thirty years for the visit of a 'Black Coat,' and although no missionary arrived, on his deathbed he charged his son, ' Wait, he will surely come.' In 1878 the son started to make his wishes known at Toronto, where he met Bishop Fauquier, and the mission was at once established. In four years the whole aspect of the place was changed ; the children could read and write, and many also of the adults could read. Log-houses with neatly fenced gardens were substituted for the filthy wigwam, and on all sides signs of civilisation were

The Church in Newfoundland etc. 37

apparent. In the presence of this progress the bishop expressed his fear that, if immediate steps were not taken to help the colonists to secure for themselves the privileges of religion, while Pagans were being made Christians in one place, Christians would be allowed to lapse into Paganism in others.

In Upper and Lower Canada care has been taken to provide amply for religious teaching. At Lennoxville Education in in the Diocese of Quebec a college and Canada university with staff of professors provides for all the demands of a liberal education. It was founded in 1845, and from its class-rooms have gone forth a regular succession of men qualified to serve God in Church and State. In Upper Canada a theological college, founded in 1842, was subsequently merged in Trinity College. This university owes its origin to the zeal of Bishop Strachan. In 1849 the King's University of Toronto, which had existed for six years and had a hundred students, was by an act of the legislature secularised, and the faculty of theology was suppressed. The bishop, although advanced in years, determined to supply the needs of the Church. 25,000l. were raised in Canada, and the bishop visited England and appealed for 10,000l., which he readily obtained. From time to time additions were made to the endowments and to the buildings, and in the first thirty years more than 600 graduates, in arts, law, physic, music, or divinity, were trained within its walls. Large schools, in which high education is given to boys and girls, have become affiliated to Trinity College. In 1883 it was found to be necessary to add professorships of mental and moral philosophy, history, English

38 The English Church in Other Lands

literature, modern languages, and physical science. The university may now be expected, without much fear of disappointment, to confer on Canadians the blessings which Oxford and Cambridge have shed on many generations of Englishmen.

One matter must yet be mentioned, which more than once has involved Canada in strife. By an Act of

The Clergy Parliament passed in 1791, certain lands were reserved 'for the maintenance and support of

a Protestant Clergy.' These were mere tracts of snow and forest, and long remained uncultivated. From the end of the American War in 1814 until the Canadian Rebellion of 1838, the Houses of Assembly in both provinces, but especially in Lower Canada, were frequently in collision with the Executive Government.

The most fruitful causes of dissension were the rights of the Assembly to control public expenditure and the question of the 'Clergy Reserves.' The immediate exciting cause of the rebellion was the establishment by Sir John Colborne, the governor, of thirty-seven rectories in Upper Canada. After the rebellion was subdued, a new constitution was given to Canada, in which the larger Confederation since adopted was foreshadowed, and in 1840 the Legislature apportioned the lands between the Church of England, the Presbyterians, and some other religious bodies. This did not secure peace; and in 1855 the reserves were applied to municipal purposes, all vested interests being carefully regarded. The Canadian clergy, without exception, commuted their life interests for a capital sum, which was invested for the permanent endowment of the Church.

The Church in Newfoundland etc. 39

Deprived of the possessions which had been given to it by the Crown, looking no longer for the patronage of the State, the Church, in 1857, claimed and obtained the right of managing her own affairs through the duly constituted synods of the several dioceses. From that time the Church has rapidly expanded, multiplying her clergy and her dioceses; but the history of the synodal action of the Colonial Churches will be treated in a subsequent chapter.

CHAPTER IV.

THE CHURCH IN NORTH-WEST CANADA.

The charter, which was given in 1670 by King Charles II. to the Hudson's Bay Company, conferred on that body the possession of a country about the size of the Russian Empire. This was called Rupert's Land, in honour of Prince Rupert, who had founded the company. It extended from the boundary of Western Canada to the Pacific Ocean, and from the frontier of the United States to the Arctic Circle, to the limits, indeed, at which human life can be sustained. There was no scheme of colonisation present to the minds of the early adventurers, and the land was supposed to be poor—an hypothesis which has subsequently been disproved—and, whatever its products, there was no opportunity of reaching the open markets of the world. The whole region was a vast hunting-ground, into which the intrusion of man, beyond the numbers demanded for the prosecution of trade, was not

40 The English Church in Other Lands

desired. There was a peculiarity in the settling of this

colony, which is not found elsewhere. The Indians

were essential to the traders for their work; they were

the skilled trappers and huntsmen, and their services

were well remunerated. Thus anything like a war of

races, which elsewhere has been carried on to the

extinction of the aborigines, was not possible. In

spiritual things, however, nothing was done for the

people during the first 150 years of the company's

occupation. The Scottish servants of the company also

seem to have dispensed with public worship themselves

during that long period; for when the first formal settle-

ment was made under the Earl of Selkirk, at what is

now the city of Winnipeg, in 1811, he could find no

trace of temple or idol, or place of Christian worship.

This settlement, which was distinct from the few forts

hitherto erected, was resented by the Indians, who pos-

sibly foresaw the advance of the white men and their

own extinction. Several forays were made, but peace

was re-established. The settlement grew, and in a few

years a race of half-breeds, the offspring of Europeans

and their Indian wives, became the majority of the

population.

The Church Missionary Society, in 1822, sent out

two missionaries. The company had two years pre-

Conversion viously sent out a chaplain to their own

of the people, the Rev. John West, who opened the

Indians way for others. In 1825, the Rev. W. Cochran began

a service of conspicuous merit, which lasted for forty

years. He was successful in the very difficult work of

inducing the Indians to abandon their wandering lives.

He literally 'put his hand to the plough,' teaching them

The Church in North-West Canada 41

how to use it, to sow, to plant, to reap, to build log

houses, and to thatch them. He was the Oberlin of

Rupert's Land. As the parents settled, so the children

came to school, and of those children he was able, in

time, to present one, Henry Budd, for ordination. In

1844, Bishop Mountain of Quebec, being the nearest

bishop, made up his mind to pay a visit of inspection

to this strange and unknown land. For thirty-two days

he sat patiently in open canoes, camping on the ground

by night. He did not go beyond the Red River Settle-

ment; but he confirmed 846 persons, ordained one

deacon and two priests; and his report of his journey,

and the earnest representations which he made, led to

the establishment of the Bishopric of Rupert's Land in

1849. In 1818 two Roman priests had settled in Red

River, and of these one shortly afterwards was made

Bishop of Juliopolis. The Roman Church has well

occupied the whole country, and its hierarchy in this

province numbers an archbishop and three bishops.

The English bishop, Dr. Anderson, gave himself

freely to his work, making long and unaccustomed

The first

English

Bishop of

Rupert's

Land

journeys by canoe and by dog-team, as the

season demanded. In 1860 he summoned his

clergy to a conference or synod, and some idea

of the extent of the diocese is afforded by the fact that

two excused themselves from obeying the summons;

one was at Fort Simpson, 2,500 miles to the north-west,

the other at Moose, 1,200 miles to the east. Bishop

Anderson resigned in 1864, and was succeeded by

Bishop Machray. The conditions of the country had

become changed: immigration had begun, and the

English element was increasing, but the country re-

42 The English Church in Other Lands

maintained almost in its original isolation. Not quite indeed—originally there had been but two routes to Winnipeg; one by Hudson's Bay, possible only during four months in the year, the other by Canada and the Lakes, which proved so hazardous that it was ultimately abandoned. The development of new States within the United States frontier, Iowa, Minnesota, Dakota,

Growth of and Nebraska, had opened a new route the colony from this point to his future home there stretched a prairie of 600 miles, with no roads except the tracks made by the rough country carts, which were the sole means of locomotion. The bishop compared the settlement, when he at length reached it, to a community of some 10,000 people scattered over an area such as that between Aberdeen and Inverness, with no communications whatever to the northward, and southward with London only by carts over an uninhabited country. This did not last long: the American Railway was carried to San Francisco with extraordinary energy, and ran within 160 miles of the frontier, whence a branch was thrown out. This was considered to be a great achievement, but greater things were yet to come.

In 1869, the Hudson's Bay Company, in consideration of a sum of 300,000l. with certain reservations of land, surrendered their monopoly of trade and

The Canadian Pacific Railway ceded their territorial rights to the Dominion of Canada, which had been established by Royal Proclamation on May 27, 1867, and included the provinces of Ontario, Quebec, New Brunswick, and Nova Scotia. This was not accomplished without some excitement, a

The Church in North-West Canada 43

provisional government, an uprising of the Indians and half-breeds under the famous Riel, and an excellently-planned expedition under Sir Garnet Wolseley. It now appeared that the land which had been supposed to be fit only for the maintenance of the wild animals, that gave to the Hudson's Bay Company their wealth, was the finest wheat-growing country in the world. For 1,000 miles from east to west, where the Rocky Mountains raise their giant rainparts, and for 200 miles from north to south, a virgin soil invites the over-populated countries of the Old World to send their children, with the certainty that they will find competence and even wealth.

A land office was established by the Government in order to minimise the reckless speculation which other colonies have witnessed : 2,000,000 acres were set aside to meet the claims of half-breeds and old residents, and provision was made for education throughout the district. Betweeen 1872 and 1877 inclusive 1,400,000 acres were taken up by immigrants ; but this was surpassed in 1878, in which single year 700,000 acres were taken up, and in 1879, when 1,000,000 acres were purchased. No colony has risen with such rapidity. The population of Winnipeg in 1870 was, exclusive of the military, under 300 ; it is now nearly 30,000. It was, as has been mentioned, a mere hamlet pitched on a vast isolated plain ; it is now the centre of a great railway system. The Canadian Pacific Railroad, which was undertaken by the Government with a pledge that it should be completed within ten years, was in 1885 successfully carried throughout the country, and the Pacific shore was reached. This line runs through the fertile wheat-

44 The English Church in Other Lands

growing belt and connects it with the markets of the

world. The Rocky Mountains no longer oppose their

impregnable barriers. Westward to China and Japan,

and eastward to the Old World, the produce of the newly

opened land can be sent with equal facility. It is no

longer the Rupert's Land of twenty-five years ago. The

seat of government of the North-West Territory has

been placed at Regina, which so recently as 1882 had

no existence save as part of the far-stretching prairie,

but now, 320 miles west of Winnipeg, is raising its

buildings and asserting its pre-eminence. Manitoba as

a distinct province has its own government. Athabasca,

Alberta, Saskatchewan, and Assiniboia are the pro-

vinces which make up the North-West Territories of

Canada.

It is now time to trace how the spiritual develop-

ment of this region has kept pace with its material

The deve'op- progress. Few positions could be more trying

ment of the than that of the Bishop of Rupert's Land

Church when the first sign of the new order of things appeared.

There was no time for making preparations ; the tide

flowed almost without warning, and it knew no ebb.

The waste was being cultivated ; the immigrants

poured in by thousands; whatever their inclinations

they had not the means of providing for themselves the

rudest church, or any money for the support of their

clergy. Neither was there a clerical staff ready to

hand, who could follow the immigrants to their clear-

ings, nor was there money wherewith to guarantee to

any who might be willing to come to the country even

a meagre stipend. In 1872, the north-eastern portion of

the diocese became the See of Moosonee, and a man

The Church in North-West Canada

45

who had laboured in that region of frost and snow for twenty years, the Rev. J. Horden, was the first bishop ;

but his flock were Indians and half-breeds; no colonists would ever be tempted to that barren land. The separation therefore relieved the Bishops of Rupert's Land,

but did nothing directly for the incoming settlers. In 1874, the Diocese of Saskatchewan was formed, reaching to the Rocky Mountains, and providing both for

the Indians and for the colonists who have subsequently taken up their holdings within its limits. In the same year a diocese, now known as that of Mackenzie River,

was established. This again is a diocese for the benefit of the Indians, and the Church Missionary Society's stations have been placed even within the limits of the Arctic

Circle. In 1884, two more dioceses were formed, relieving Saskatchewan and Rupert's Land, and are known as the Dioceses of Athabasca and Qu'Appelle. In these

southern dioceses the railway mitigates the conditions of isolation which the pioneers in Rupert's Land endured. The Church had a hard struggle at first, and its

necessities have been recognised and to some extent met by the Mother Church. The Presbyterians in Canada have helped the members of their communion with

much liberality ; but the bishops of the north-west complain that their work has not received much help from the older Canadian dioceses. These have suffered in

their turn ; for the attractions of the newly opened land have drawn from the impoverished soil of older Canada much of the working strength and sinew of its

population, and have proportionately weakened the resources of the local Church.

Popular sentiment does not generally connect

46 The English Church in Other Lands

the heroism of missionary life with Canada. It de-

mands in missionary literature a background of waving

Isolation of palms and other tropical vegetation, with

missionaries in the ex- incidents of slavery, kidnapping, and the like.

treme N.W. Devotion is apt to be measured by the

height of the thermometer. It may well be considered

whether there be any lives more heroic than those

which are passed by the Moravians in Greenland and

Labrador, and by the Romanist communities and our

own brethren in the Sub-Arctic regions of Northern

Canada. They do not obtrude their labours on public

notice; they stay at their posts and rarely visit England.

'They are consequently unknown; and yet what lives they

lead ! Of educated society they have no share; their

people are but the poor Indians and Esquimaux, whose

highest energies are given to the snaring of wild

beasts and to the catching of fish. For food, only the

keen air which gives equally keen appetite will enable

a man to keep body and soul together on three meals

daily of white fish, the food of the dogs which haul

their sleds, which Providence gives in abundance,

and which is stored in autumn and allowed to freeze.

Luxuries from the outer world can never reach the

remote stations on the Athabasca Lake and on the

Mackenzie River; numberless portages impede navi-

gation when the rivers are open, and over each of these

every pound of freight has to be carried by hand. Tea

and flour must be forced into the sterile region, for they

are necessaries; but for animal food the missionaries

must depend on what the country may produce, and

for eight months in the year the white fish is the

standing dish. Flowers spring up as if by magic when

The Church in North-West Canada 47

the snow disappears, and simultaneously the heat becomes intense, as the sun continues day and night above the horizon. Then the mosquitos come and bring their irritating hum and piercing stings; but the summer is too short to allow of any vegetable being planted with the hope of its ripening. For communication with the outer world-for books and magazines and letters which come to the missionary in every other part of the world, let the author of 'The Wild North Land' tell the story of the postal arrangements in these latitudes :-

'Towards the middle of the month of December there is unusual bustle in the office of the Hudson's Bay Company at Fort Garry on the Red River ; the winter packet is being made ready. Two oblong boxes are filled with letters and papers addressed to nine different districts of the Northern Continent. The Colonel But- ler's descrip- tion of the Mail Service limited term 'district' is a singularly inap-propriate one; a single instance will suffice. From the post of the Forks of the Athabasca and Clear Water Rivers to the Rocky Mountain Portage is 900 miles, and yet all that distance lies within the limits of the single Athabasca district, and there are others larger still. From Fort Resolution on the Slave River to the rampart on the Upper Yukon, 1,100 miles lay their lengths within the limits of the Mackenzie River district. Just as the days are at their shortest, a dog-sled, bearing the winter packet, starts from Fort Garry ; a man walks behind it, another man some distance in advance of the dogs. It holds its way down the Red River to Lake Winnipeg ; in about nine days' travel it crosses that lake to the north shore at

48 The English Church in Other Lands

Norway House ; from thence, lessened of its packet for Churchill and the Bay of Hudson, it journeys in twenty days' travel up the Great Saskatchewan River to Carlton. Here it undergoes a complete re-adjustment, and about February 1st it starts on its long journey to the north. During the succeeding months it holds steadily along its northern way, sending off at long, long intervals branch dog-packets to right and left; finally, just as the sunshine of mid-May is beginning to carry a faint whisper of the coming spring to the valleys of the Upper Yukon, the dog-team, last of many, drops the packet, now but a tiny bundle, into the inclosure at La Pierre's House. It has 'travelled nearly 3,000 miles : a score of different dog-teams have hauled it, and it has camped for more than a hundred nights in the great northern forest.'1

How the rare infrequent mail is anticipated and watched for, the same author has told us from his own experience in a passage that will well bear quotation : 'I reached the Hudson's Bay Company's Fort of Carlton, the great rendezvous of the winter packets between north and south. From Fort Simpson on the far Mackenzie, from Fort Chipwyan on the lonely Athabasca, from Edmonton on the Upper Saskatchewan, from Isle à la Crosse, dogs had drawn the masters of these remote establishments to the Central Fort. They waited in vain for the arrival of the packet; with singular punctuality had their various teams arrived from starting points 2,000 miles apart; many a time the hillside on which the packet must appear was scanned by watchers, and all the boasted second sight

1 The Wild North Land, by Captain Butler, F.R.G.S.

The Church in North-West Canada 49

and conjuring power of haggard squaw and medicine man was set to work to discover the whereabouts of the missing link between the realms of civilisation and savagery. The next morning brought a change. Far away in the hazy drift and "poudre," which hung low upon the surface of the lake, the figures of two men and one sled of dogs became visible. Was it only Antoine Larimgeau, a solitary "freeman" going like a good Christian to his prayers at the French mission? Or was it the much-wished-for packet? It soon declared itself : the dogs were steering for the fort and not for the mission. Larimgeau might be an indifferent Church member, but had the whole college of cardinals been lodged at the fort that Sunday, they must have rejoiced that it was not Larimgeau going to Mass, and that it was the winter packet coming to the fort. What reading we had that day! news from the far-off busy world ; letters from the far-off quiet home ; glad news and sorry news, borne, through months of toil, 1,500 miles over the winter waste.'

'Where the white man settles the red man disappears.' Sad, indeed, is the saying, which has come almost to rank as an axiom. It is not universally true ; for good men, by throwing themselves into the task, have here and there saved aborigines from extinction. As a rule, however, while the hunting-grounds are getting more and more restricted, and the Indians are driven, if they would live, to adopt a mode of life strange and distasteful to them, the race dwindles away while the hard lesson is being learned. Often its decay has been expedited by the whisky cask and the rifle ; but in some cases by purely

E C. H.

50 The English Church in Other Lands

natural causes, the result has been brought about so

steadily and without interruption as to appear to be

the working of an inevitable law. It has happened in

the United States and it will be repeated in Canada.

Where the areas are enormous and human and animal

life are scattered widely over them, they take long to

destroy ; 380 years ago, a Portuguese sailor, the fore-

runner of the hosts of Europeans who have since occu-

pied the land, captured and killed a band of harmless

Indians; 360 years ago, a Spanish soldier first saw

a herd of buffaloes beyond the valley of the Mississippi.

Now the hopeless struggle of the red man and the

buffalo, the twin dwellers of the prairie, approaches its

end. They are linked together in their lives, and their

ends will not be far apart. Indian risings from time to

time trouble governments, who point to the

The buffalo reserves which have been provided for the

natives; but Indian risings mean the disappearance of

the buffalo, the Indian's one friend. Unless his life is

altogether changed the Indian cannot do without the

buffalo. Its skin gives him a house, its robe a blanket

and a bed, its undressed hide covers his boat, its short

horn gives a powder-flask ; its leather, bit, bridle, and

saddle ; its inner skin a book on which to record the

trophies of his life. Every want, from infancy to age, the

buffalo supplies; and after this life, wrapped in his

buffalo robe, the red man is laid in his grave, while his

spirit joins the heroes of his tribe in hunting-grounds

beyond the sun.

British Columbia is the name of the possessions of

the Hudson's Bay Company on the western side of

the Rocky Mountains. The great barrier, which these

The Church in North-West Canada 51

interpose, cut it off effectually from intercourse with

the regions on the eastern side; and, for the same

British reasons which operated in Rupert's Land, im-

Columbia migration was not encouraged. The Church

Missionary Society sent a missionary to the Indians on

the mainland in 1856, and in the following year the Pro-

pagation Society sent one to Vancouver's Island. In

1858 the discovery of gold on the Fraser River attracted

a large number of Chinese ; and for the purpose of main-

taining order it was deemed necessary to remove British

Columbia from the Hudson's Bay Company and to

constitute it a British Colony. The following year saw

the consecration of Bishop Hills, the first bishop; a

Churchwoman in England having given 15,000l. for the

endowment of the see, and 10,000l. for the endowment

of two archdeaconries. Large additional funds were

entrusted to the bishop, and he was accompanied by

some clergymen of more than average excellence. The

work of the Church, however, cannot be said to have

fulfilled even moderate expectations. Some of the

mines failed, and the population, for whom churches

had been built, wandered from place to place or left the

colony. The investments which had been made did not

realise the interest which had been hoped for; in some

cases they paid nothing at all. Some of the clergy

returned home, and the missions to the Indians, of

which rose-coloured reports gave great hopes, proved to

be disappointing. Moreover, the isolation of the colony

continued. It could be reached by a long voyage round

Cape Horn, from the Isthmus of Panama, or by cross-

ing the American Continent to San Francisco and

thence by water. Thus it remained out of the world.

∗ 2

52 The English Church in Other Lands

In 1871 it became incorporated in the Dominion of Canada on certain conditions, one, and perhaps the most important, of which was 'the commencement simultaneously, within two years of the date of the union, of the construction of a railway from the Pacific towards the Rocky Mountains, and from such point as may be selected east of the Rocky Mountains towards the Pacific, to connect the sea-board of British Columbia with the railway system of Canada, and further to secure the completion of such railway within ten years from the date of the union.' The railway therefore ought to have been finished in 1881; but, as has been already stated, it was not until the autumn of 1885 that the first train ran through to the Pacific and so fulfilled the contract. In 1879 the diocese was divided, Bishop Hills retained charge of Vancouver's Island and some smaller islands, while the mainland became the two larger dioceses of New Westminster and Caledonia.

Two new Possibly the immediate result of the opening dioceses of the railway will not be an increase of pros-constituted perity, as the persons employed on its construction will be withdrawn; but it must shortly influence favourably the condition of the colony. In Caledonia the gold mines on the Cassiar and Stikine Rivers have attracted a large number of adventurers, to whom the bishop has secured the ministrations of the Church; and under circumstances of unusual trial many of the Indian converts have stood by the Church and the bishop. In New Westminster, where missions to the Indians established long ago have given cause for much disappointment, fresh labourers with experience gained in English parishes seem to be making real progress; and

The Church in North-West Canada 53

the bishop has been fortunate in securing for these missions to a tribe known as the Thompson Indians the services of some sisters from All Saints House at Ditchingham.

CHAPTER V.

THE CHURCH IN THE WEST INDIAN ISLANDS.

The Church in the West Indian Islands has been from the first a 'state-paid' Church. In the very early years

The Church of the seventeenth century the authorities in Barbados enforced conformity and punished

established and maintained by the State with fines each case of non-attendance at church on Sundays. In Jamaica, in the

middle of the same century, rectories were established by law and maintained by public funds. The islands generally, but especially Jamaica, which two centuries

ago was the chief resort of the buccaneers who infested the Caribbean Sea, have had a troublous history. It

was not until 1795 that the last desperate struggle took place between the colonists and the Maroons,

who had taken refuge in the mountains. They were deported by Government first to Nova Scotia and

ultimately to Sierra Leone. Then the constantly recurring slave rebellions prevented the continuous progress of the islands. In Jamaica there were not fewer

than twenty-seven distinct and serious outbreaks between 1678 and 1832. On the last occasion 200 slaves were killed in the field and 500 were executed.

The slaves for the most part were kept entirely in ignorance of religion. With the permission of their

54 The English Church in Other Lands

owners, the clergy were allowed access to them ; but their intelligence was dulled by their helpless condition, and they had little time in which to receive instruction.

It seems hard to believe that the great Bishop Butler, in 1739, while pleading for their admission to a limited

The Church in the West Indian Islands 55

measure of the Church's gifts, should speak of them in the half-hearted words of the following sentence, which occurs in a sermon preached at the anniversary of the Society for the Propagation of the Gospel :

'Of these our colonies the slaves ought to be considered as inferior members, and therefore to be treated as members of them, and not merely as cattle or goods, the property of their masters. Nor can the highest property possible to be acquired in these servants cancel the obligation to take care of their religious instruction. Despicable as they may appear in our eyes, they are the creatures of God, and of the race of mankind for whom Christ died, and it is inex-cusable to keep them in ignorance of the end for which they were made, and the means whereby they may become partakers of the general redemption. On the contrary, if the necessity of the case requires that they be treated with the very utmost rigour that humanity will at all permit, as they certainly are, and, for our advantage, made as miserable as they well can be in this present world, this surely heightens our obligation to put them into as advantageous a situation as we are able with regard to another.'

With the emancipation, which came into operation in 1834, a greatly increased desire for religious instruction was everywhere manifested by the freed negroes. To meet this desire a special sum was raised, called the Negro Education Fund. In the next seventeen years the Propagation Society expended 172,000l. on this object. In 1840 the Colonial Legislature doubled the number of island curacies in Jamaica, and increased the clerical stipends.

56 The English Church in Other Lands

It had been proposed, in the reign of Queen Anne, that bishoprics should be established in Jamaica and

The West- Barbados ; but it was not until 1824 that the

Indian Episcopate idea was realised, and Bishop Lipscombe was

sent to Jamaica, and Bishop Coleridge to Barbados.

'The Government made most liberal provision, allowing each bishop 3,000l. per annum, and allotting stipends

on an equally profuse scale to several archdeacons. It was on this occasion that the author of the 'Christian

Year' received the only offer of preferment, with the exception of the Vicarge of Hursley, which was ever

made to him. Bishop Coleridge wished him to accept the archdeaconry of Barbados. In 1842, on the resig-

nation of Bishop Coleridge, the see was divided into three ; and on St. Bartholomew's Day in that year the

abbey at Westminster witnessed the consecration of five bishops, for Barbados, Antigua, Guiana, Gibraltar,

and Tasmania. In 1861 the Bahamas group were taken from Jamaica, and Archdeacon Caulfield was conse-

crated first Bishop of Nassau. Thus there were four bishops in the West Indian Islands, and one in Guiana,

which had been part of the diocese of Barbados. They were all supported by public funds, as were the large

majority of their clergy. The recognition thus given by the State did not secure for the Church an unquestioned

supremacy, for the Wesleyans and Baptists wielded very great influence, as their fervid preaching and singing

attracted the emotional negroes.

In 1868 a policy of disendowment was forced by

Disendow- the Imperial Government on the several island

ment legislatures. The stipends of the bishops, rectors, and island curates were withdrawn, the vested

The Church in the West Indian Islands 57

interests of their holders being in all cases respected. The blow was a very heavy one, all the more because it was unexpected. Many of the holders of the grants were old men, and passed away before provision could be made for their successors. The local legislature of Barbados determined to establish a Church in the island for the exclusive benefit of Barbados; and the bishop is maintained by the public moneys of the island, as are also eleven rectors and twenty-seven curates. This law was passed in 1873. In 1878 the other Windward Islands, which are wholly or partially disendowed, were formed into a separate diocese, with their own synods distinct from that of Barbados, and were placed under the charge of the Bishop of Barbados, whose proper title is Bishop of Barbados and the Windward Islands.

The other dioceses have, with assistance from England, raised, and in some instances have completed, endowments for the several bishoprics, as well as funds for the partial endowment of the clergy. The heavy blow of disendowment was not a lasting discouragement. It seemed to draw out a wonderful spirit of self-help; the weekly contributions of the negro flocks of a penny per head are regularly and willingly contributed, and amount to a large sum. In 1872 the island of Trinidad was separated by royal warrant from the Diocese of Barbados, and the Rev. R. Rawle, who had been for more than a quarter of a century Principal of Codrington College, Barbados, was consecrated bishop. In this diocese, the grant to religious denominations, of which the Church of Rome receives the largest share, is being gradually reduced. The Church of England will ultimately receive

Self-help

58 The English Church in Other Lands

only 3,000l. per annum, instead of 6,325l., which was

its share of the total sum in 1870.

Under the supervision of the Bishop of Jamaica is

the colony of British Honduras, attached for certain

British civil purposes to the Government of Jamaica,

Honduras although possessing its own legislative council.

The Church here has its own synod, although its clerical

staff has never exceeded three in number. It also is

emphatic in proclaiming that it is a distinct and sepa-

rate diocese, self-contained and self-governed, which has

elected the Bishop of Jamaica as its bishop.

The record of Church doings in the West Indies

would be very incomplete were no mention made of

General Codrington's the noble foundation of General Codrington.

Born in Barbados in 1668, educated at

Oxford, where he became fellow of All Souls College, in

the chapel of which society his body is buried, this

good soldier, who had been present at the siege of

Namur, bequeathed to the Society for the Propagation

of the Gospel two estates in the island for the purpose

of maintaining professors and scholars 'who should be

obliged to study and practise physic and chirurgery, as

well as divinity, that, by the apparent usefulness of the

former to all men, they mi ht both endear themselves

to the people and have the better opportunities of

doing good to men's souls while taking care of their

bodies.' The will also stipulated that the Society should

for all time keep the plantations entire, and maintain

thereon three hundred negroes at the least. On the

abolition of slavery the Society received 8,823l. 8s. 9d.

as compensation money; but long before the passing

of the Act the Society had anticipated the system of

The Church in the West Indian Islands 59

apprenticeship which was subsequently adopted by the Government. It gave allotments of land to the slaves, who paid rent by their labour on four days in each week; and up to the present time it has maintained a church and chaplain for the labourers, who, in a state of freedom, are its tenants. The Society began to discharge its trust in 1712 by sending out a chaplain and a catechist. The building of a college was commenced; but owing to protracted disputes as to the property it was not completed until 1743, when it was opened, in the first instance, as a grammar school. In 1780 a hurricane laid the building level with the ground, and it was not rebuilt for some years, the property being at that time much depreciated. In 1830, it was opened for the reception of older students, and it now has exhibitions for the benefit of each one of the West Indian dioceses. It has educated a large number of men, some of whom have afterwards attained to distinction in England. More than one hundred and fifty of the West Indian clergy, of whom two have become bishops, have here been trained by successive principals, the first of whom was the Rev. J. H. Pinder, afterwards the first principal of the Theological College at Wells. The college is now affiliated to Durham University, and the students obtain degrees in the several faculties from that university. In 1851, the Church people in Barbados founded an association for furthering the Gospel in Western Africa; the whole of the West Indian dioceses took their part in the work, and the result has been a very chivalrous mission to the Rio Pongas country which will be described in its proper place.

The formation of a Republic in Hayti led to the

60 The English Church in Other Lands

establishment of an Anglican Church about the year

1870. The Rev. J. T. Holly, a man of colour, was chosen

Hayti and to be the bishop of this independent Church,

its Church and obtained consecration from the Church

of the United States, two bishops from America

having previously visited the island and held confirma-

tions and ordinations. There are nine priests, five

deacons, seventeen lay readers and organised congrega-

tions, and twenty mission stations under Bishop Holly's

charge.

( CHAPTER VI. )

THE CHURCH IN SOUTH AMERICA.

The colony of British Guiana, on the north-east coast of

British purposes with the West Indian Church. It

Guiana was formerly an archdeaconry of the Diocese

of Barbados, and at the present time the Bishop of

Guiana is the primate of the West Indian ecclesiastical

province. This is now probably the most open mis-

sionary field in the world, and its history is of peculiar

interest. It was Raleigh's El Dorado from which he

returned to England to meet imprisonment and death.

Portuguese, French, and Dutch, each attempted to

colonise it, with uniform failure; and in 1814 the three

districts of Demerara, Essequibo, and Berbice were

made one British colony. On the slave emancipation

in 1834 the Propagation Society first lent a helping

hand to the colony. Its help drew forth local effort,

and the society was induced to purchase an estate

The Church in South America

61

called 'Hackney,' to be an endowment for a mission among the aborigines on the Pomeroon River, which has developed into a vast work, of which more will be said hereafter. The Moravians laboured for seventy years among the negroes in the Berbice ; but they have long retired from the colony. The Church Missionary Society laboured from 1831 till 1853 among the Indians in the Essequibo, but at the latter date the missionaries of that society were withdrawn.

The English colonists and the negroes have all along been cared for in religious matters by the State, the Church, in common with other bodies, receiving grants from public funds, according to their respective Evangelistic numbers of members. The missionary work has been carried on with very remarkable success among (1) the Indian aborigines, (2) the coolies imported from India and China.

(1) Bishop Coleridge in 1827, the year after the addition, by letters patent, of the colony to his spiritual charge, visited the Pomeroon and became acquainted with the tribes of aborigines who peopled the vast savannahs and forests of the interior. Three missions were commenced, and in 1840 the Propagation Society sent out a young layman, Mr. W. H. Brett, who was stationed on the Pomeroon River some forty-five miles from its mouth. Here was a small strip of cleared land, with three rude huts which had been built by a gang of negro woodcutters who had gone off, on the expiration of their apprenticeship in 1838, to join their brethren in the towns. There was also a dilapidated wooden building which had been used for worship on the infrequent occasion of an itinerant

62 The English Church in Other Lands

clergyman or catechist visiting the river. This was to be the future chapel of the mission. One of the huts was occupied by an old white man, sick with fever and ague; another was the abode of an old negress who had several children living with her; the third was appropriated by Mr. Brett. The river, when flooded by tropical rains, penetrated the floor; the leaky roof with its rotten thatch afforded little protection; and tiger-cats and frogs were numerous and annoying. For his food Mr. Brett was dependent on the Indians, and without their canoes he could not move about. The Indians despised his youth, having an excessive veneration for old age; the sorcerers, finding their craft in danger, threatened his life. He began a small school for the negroes, hoping thereby to attract the Indians; the exact contrary was the result, for there was no community of feeling between the two races, but a strong antipathy. Fever, which frequently seized on him, was a great discouragement, but he manfully persevered. A solitary Indian, who had been absent from his people for some time, presented himself one day at the door of Mr. Brett's cottage. He had seen the work of missionaries on the Essequebo, and, without any direct instruction, had thrown away the instruments of magic which had been his stock-in-trade as a sorcerer, yet for himself he did not seek Christianity. He wished his children to be instructed, and promised to return. This he did, with wife and children and several relatives, and the school was soon filled. The day had dawned and the clouds had rolled away. The Indian, Saccibarri (Beautiful Hair), was christened Cornelius, and through the rest of his life he remained true to the Church, and on his

deathbed charged his sons to continue the pious labours

which for twenty-eight years had been to himself

labours of love. With the conversion of Cornelius the

Arawak tribe were soon won over. The chief at once

promised his friendship, and the conversion of the tribe

was only a work of time. In 1843 the bishop visited

the Mission, confirmed and admitted to communion

forty natives, and ordained Mr. Brett. The Arawaks

are the most numerous of the tribes, and their settle-

ments lie in an extended line within 100 miles of the

sea. Next to them come the Waraws, and behind them

the Caribs. Another tribe, the Accawaios, are migratory

in their habits. Mr. Brett, who all along had been

studying the various languages in the hope of reducing

them to system, now turned his attention to the

Waraws. They trusted him, and admitted that the

Gospel was good for the Arawaks but not for themselves.

Just as Mr. Brett was in despair, he heard from a

catechist at the mouth of the river that some Waraws

had attended his services there. Thus encouraged, he

opened a mission for these people. As he set out on his

expedition, the Arawaks who had been at church the

day before, standing on the banks and waving their

hands, bade him God-speed. This mission penetrated

the country of the Waraws and next reached the Caribs,

till Mr. Brett found himself at last in the country of

the Accawaios, who had the reputation of being

treacherous thieves, adepts in the art of poisoning.

The work was carried on year by year with much pa-

tience and amid many discouragements. More than once

Mr. Brett's health failed and he had to leave for a time.

Smallpox visited the settlements and the scourge was

64 The English Church in Other Lands

declared by the sorcerers to be the revenge of the Deity on the people for embracing Christianity; a pseudo-Christ appeared and claimed the allegiance of the tribes. On the other hand, these troubles humbled the people, and other labourers came to Mr. Brett's assistance. In 1851 more than 1,000 Indians had been baptized; and on the occasion of the bishop's visit, members of the tribes, which for generations had never met without indulging in all the cruelties of Indian warfare, knelt side by side in fullest amity to receive the Holy Communion. The Indians from the inland regions were drawn to the mission and voluntarily sought to be instructed. In 1868 the Bishop of Guiana went up to the Great Falls of the Demerara river, and on his arrival found that the Indians, who had carried their canoes to the foot of the rapids, had formed an encampment while awaiting his arrival. It was a scene worthy of the earlier ages of the Church; there, in the primæval forest, were the Pagans seeking baptism. Three hundred and ninety-six persons were baptized during the bishop's stay. The chief, wishing no longer to live beyond the reach of instruction, cleared a settlement near the scene of his baptism and built a school and chapel. A catechist remained behind, and ten months later the archdeacon visited the spot and baptized seventy-nine. Altogether 535 persons had been baptized, where, two years before, the Gospel had never reached. The Accawaios, being the pedlars of the land, carried with them everywhere the news of the mission. Mr. Brett's translations brought the Scriptures and Collects within the reach of all. From the Potaro and other rivers in the country various tribes sent their embassies to inquire

and report, until in 1874 the Government became so convinced of the advantages afforded by the establishment of mission stations among the Indians that it provided stipends for missionary curates on the Pomeroon and Essequibo rivers. Thus, in the lifetime of one man and very largely by his individual effort, many tribes of Indians have been won from savagery and superstition to civilisation and Christianity.

(2) After the emancipation of the negroes it was found necessary to supplement their uncertain and independent labour by a system of immigration. The Coolies In 1845 this was commenced under legal provisions, and within twelve months 10,000 coolies had arrived from India and China. They brought with them all their heathen superstitions, and insisted on publicly performing their heathen ceremonies, some of which would have been forbidden in India. Their processions generally halted in front of Christian churches, and the excitable negroes would follow and applaud as loudly as the Hindoos themselves. One of the clergy wrote that he had seen the Hindoos suspend their votaries, by hooks driven into their backs below the ribs, from a circular swing forty feet above the ground, keeping them constantly in a revolving motion for ten minutes, amid shouting and drum-beating, the Creoles looking on and enjoying the sight. In the first four years 120,000 coolies had arrived. The clergy could do nothing amid the babel of tongues ; but missionaries who could speak to them in their own languages were brought from India, and partly supported by the Government. It was then found that they were very open to Christian instruction, and the

C. H.

F

66 The English Church in Other Lands

Hindoo Christians of the colony are now an important factor in the Church. Even more remarkable has been

the work among the Chinese, of whom some 15,000 coolies have been received. The bishop declares that

among them are characters 'which have recalled to mind vividly the stories of the early converts to the

religion of the Cross.' These coolies are under indentures which bind them for five years, after which they

are free to return to their native countries. It is obvious, therefore, that they may be made unconscious

evangelists to their kindred ; and this has happened, for the clergy in China have on many occasions written to

Guiana in the highest terms of the witness which the returned coolies have borne to the religion which they

had embraced during their years of exile.

At the southern extremity of the South American Continent the Falkland Islands give a title and a home

The Falk- land Islands and Patagonia

to an English bishop, whose chief work is among the Patagonians on the mainland.

The mission owes its existence to the persistent but eccentric energy of Captain Allen Gardiner, who, after several attempts to establish missions

in Natal, came to England and founded an association for the conversion of the Indian tribes of South America.

Thrice did he lead expeditions to Patagonia in 1845, 1848, and 1850. The third was fatal to the whole

party. They endured many hardships, both from the climate and from the treachery of the natives, while

seeking for a site on which to build a house. At length, one after another, the whole of the gallant little band

died of starvation ; and when a ship of war afterwards touched at Picton Island to inquire into the fate of the

The Church in South America

67

mission the sad tragedy was revealed. On the ruins of

this venture a society was formed which is known as

the South American Missionary Society. In 1857 a

son of Captain Gardiner landed on the coast where his

father had died. He knew of two persons who were

likely to be of use, one a native who had been brought

into contact with Englishmen and had even visited

England, the other a Danish layman, who for a year

had lived with the natives, sharing their tents and

their food and moving with them in their wander-

ings. The mission has been doing its work for

nearly thirty years. Stations have been formed at

Keppel, one of the Falkland Islands, and at Ushuwia on

Tierra del Fuego; and a schooner called after the

founder of the mission, keeps the various workers

in communication. The bishop has also charge of the

various English chaplaincies on the eastern and

western coasts of South America, which, originally

connected with the Foreign Office and maintained by

public funds, are now thrown on the resources of the

respective congregations.

CHAPTER VII.

THE CHURCH IN AUSTRALIA.

The loss of the American colonies in 1783 seemed to

English statesmen to have landed their country on the

verge of ruin, and on the continent England was con-

sidered to have been effaced from the list of European

States. But the calamity, if for a time it checked

the prosperity of England, immediately established the

72

68 The English Church in Other Lands

supremacy of the English race. In 1783 there was a

Loss of the

Americas Colonies redressed by the discovery of

New Holland

population of three millions in the American States

clinging to the coast-line of the Atlantic; now

there are more than forty millions of people

covering the land from the Atlantic to the

Pacific. The greatness of England, which is in-

separably connected with that of the peoples

who speak her tongue, has in the last hundred years flowed

forth, not in one, but in two ever-deepening and widen-

ing streams. If trade has not found its chief centres

only on the banks of the Mersey and the Thames, but

also on the Hudson and the Mississippi, its growth and

development generally in this period have been almost

as the product of a magician's wand.

The times were in all respects favourable; for, simul-

taneously with the loss and discouragement in America,

Captain

there was dawning an era of unparalleled

Cook

manufacturing energy and scientific discovery

at home. Moreover, loss of territory in one part of

the world was to be more than atoned for by the dis-

covery of new lands in another. In 1770 Captain Cook

had discovered New Holland. The value of the pos-

session was unknown, as were also the extent and the

capacities of the country. Statesmen had not been

quick to colonise it; but in 1787 the attempt had to

be made. The future of the Australian continent had

not been conceived; it served only to relieve an imme-

diate difficulty. With America closed, the Government

knew not how to dispose of the criminal population.

The prisons and penitentiaries, exceptionally crowded

and pestilential as they were, were serving the philan-

thropic John Howard with arguments for enforcing his

indictment against their moral condition. Therefore

in May 1787, just three months before the consecration

of the first colonial bishop, the first convict ships were

Convict

sent to Botany Bay. The fleet consisted of

settlements

six vessels, accompanied by the 'Sirius' frigate

and the 'Supply,' an armed tender. Two hundred

soldiers were sent with them to keep discipline, and to

suppress any signs of mutiny; but clergyman, school-

master, anyone to speak of religion and of reformation

-these the Government did not think necessary. How

had the national spirit declined! Where were the

70 The English Church in Other Lands

successors of 'Master Wolfall ' and Robert Hunt? Where was the spirit of Raleigh, of Frobisher, of Baltimore, of Nicholas Ferrar, of Robert Boyle? Just at the last moment a clergyman was permitted, on the representation of the Bishop of London, to join the emigrants, without pay and without the prospect of pay. The voyage lasted eight months and one week, including a detention at Rio de Janciro. In this harbour the good chaplain visited all the ships in turn, while at sea his ministrations benefited only his immediate fellow-passengers.

On arrival, Botany Bay was found to be unsuitable for a settlement, on several grounds, but notably because Port Jackson there was an insufficient supply of water. Proceeding along the coast, the ships came to a spot marked in Cook's chart as a 'boat harbour,' called, after the sailor who first discovered it, Port Jackson. Here was a harbour large enough to contain the whole of the navy, navigable for men-of-war for fifteen miles from its mouth, and sheltered from all winds. Here, then, was the first settlement pitched; the thick woods were for the first time made to sound with the woodman's axe, and the kangaroos, as numerous as rabbits in a warren, scuttled away from the presence of the new possessors.

The formal settlement was not made without some ceremonial; not indeed of the kind which consecrated Ceremonies the early settlement of Virginia, when Eucharist and solemn prayers seemed to the adventurers of the sixteenth century the appropriate commencement of their undertaking. On January 28, 1788, the flag of England was run up; salutes were

fired and rations of spirits were served out to the soldiers and convicts with which to drink to the health

of King George III., as the foundations were laid of what is now the fair city of Sydney, with its 240,000

souls. Neither was it thought necessary, while barracks, prisons, and official residences were being built, to set

apart any building as a church. Mr. Johnson, the solitary chaplain, held service in the open air wher-

ever he could find a shady spot, till after six years he built a church at a cost of 40l. of his own means.

It was soon burned down by the convicts, who in three years had increased to the number of 3,500. Their

numbers threatened a famine, as some ships which had been despatched with stores had been delayed; their

fears urged them to rebellion, and discipline was made even more stringent. Stone churches were now ordered

to be built, more as a punishment to the prisoners, who had thought to escape the infliction of church-going,

than for any benefit intended to their souls. The prisoners were marched to church as to a roll-call, the

officials of the colony attending only when duty compelled them. Among the convicts was a Roman priest,

who received a conditional pardon in order that he might exercise his clerical functions in Sydney, Parra-

matta, and Hawksbury. In 1794, Mr. Johnson was joined by the Rev. S. Marsden, who will be known

for all time in connection with the earlier history of New Zealand. In the following year the Propagation

Society commenced a work in Australia which has been continued for ninety years at a total expenditure of

more than a quarter of a million of money. In 1817, the Government appointed five chaplains to minister

72 The English Church in Other Lands

to a population of 17,000 souls, of whom 7,000 were

convicts. In 1833, this population had increased

to 61,000, including 18,000 convicts, who, with the

masters to whom they had been assigned, were gradu-

ally developing the resources of the land. Free emi-

gration had followed upon the system of transportation,

Free Immigrants and the condition of the colony at length

forced itself on public attention. 'They must

have a Church,' said the Duke of Wellington in 1829 ;

and he selected the Rev. W. G. Broughton, curate of

Farnham, who had come under his notice at Strathfield-

saye, as archdeacon of New South Wales, which by the

fiction of letters patent formed a part of the diocese

of Calcutta. What was the extent of this archdeaconry

its holder described a quarter of a century later, when

speaking in Hertfordshire; he said: 'Imagine your

own archdeacon having one church at St. Albans,

another in Denmark, another at Constantinople, while

the bishop should be at Calcutta—hardly more distant

from England than from many parts of the Arch-

deaconry of Australia.' During the first five years of

his residence, he travelled incessantly over the country

—then so little known and so sparsely peopled—and

he returned to England to lay before the Church the

gigantic nature of the task which was imposed on it.

At the same time the testimony of an excellent judge,

Sir W. Burton, who knew all the evils of the system

which had prevailed in Australia, startled public senti-

ment and received the attention of Parliament.

In 1836, Archdeacon Broughton was consecrated

first Bishop of Australia, and he returned, with his

burdens indeed increased, but with his hands strength-

ened. He had a seat on the Legislative Council, and in

that position he exercised great influence in the deter-

First Australian Bishop mination of educational and other social ques-

tions. He held a service at a small town-

Melbourne in 1838 ship where, three years before, the Yarra Yarra was

flowing in uninterrupted solitude. This was Melbourne

in 1838 no clergyman knew it, but an excel-

lent layman read prayers and a sermon every

Sunday. The next year a clergyman was appointed,

and in the year following, so rapidly did the place grow

in prosperity, a church was ordered to be built at a cost

of 7,000l.

He visited South Australia, and in county after

New Zealand and Tasmania county he found neither church nor worship. He

visited also Tasmania, which was not included

in his letters patent, and New Zealand,

which had not yet become a British colony. In 1842

he had the happiness of seeing a bishop appointed

to Tasmania, and in the previous year Bishop Selwyn

had been consecrated Bishop of New Zealand. But

these hardly relieved Bishop Broughton of his personal

responsibility ; in 1847 he was able to secure, by a

sacrifice of one fourth of his own income, the con-

secration of three bishops for Newcastle, Adelaide, and

Melbourne. These sees have again been divided, and

Growth of the Episcopate in Australia the Australian episcopate now has thirteen

bishops, but the history of the whole colony

may be taken as that of the four dioceses which,

in 1847, nominally, at least, covered the whole continent.

The first Bishop of Newcastle (Tyrrell) is famous,

Newcastle 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 until his death in 1879, he never left Australia

74 The English Church in Other Lands

except to make a voyage of inspection and evangelisa-

tion, in company with Bishop Selwyn, in the Melanesian

group. He lived in the saddle, making visitation tours

of 1,500 miles at a time. His great diocese had 800

miles of coast-line, extended inland 700 miles, and was

five times as large as Great Britain. With very high

spiritual gifts, he had the rare combination of excellent

habits of business. He was a great financier ; setting

a munificent example, he induced the colonists to give

largely. He inaugurated an endowment scheme of

100,000l., taking care that no parish should possess a

sum that would provide the full stipend of its clergy, for

that, he said, ' would not be a healthy state of things ';

but by a combination of partial endowments and the

voluntary system, he maintained the advantages and

avoided the evils of both. His own property he care-

fully invested, and it prospered wonderfully. He had

always intended to bequeath it to his diocese; and by

his will he crowned the edifice of his scheme by provid-

ing a magnificent endowment, which, on the return of

more prosperous times, will probably be worth 250,000l.

Nor was this secured by parsimonious hoarding; on

the contrary, his gifts in his lifetime were on a lavish

scale. In 1859, he contributed largely to the endow-

Diocese of ment of the See of Brisbane, which relieved

Brisbane him of the charge of the portion of Queens-

land which had hitherto been under his charge, extending

from the 29th to the 22nd parallel of South latitude.

This diocese received its third bishop (Webber) in

1885, Bishops Tufnell and Hale having retired in 1874

and 1884 respectively. In 1867, not without Bishop

Tyrrell's liberal help, the See of Grafton and Armidale

The Church in Australia

75

was formed, a large portion of the endowment having been contributed by a lay colonist. The first bishop (Sawyer)

Grafton and had not long begun his work when he was

Armidale drowned in the Clarence River. His successor

(Turner) was consecrated in 1869.

The huge Diocese of Sydney, long ere this date, had been divided yet further. The discovery of gold had

The Church brought to New South Wales and to Victoria a

and the horde of adventurers, for whom the Church was

gold-diggers bound to care, although as a rule they were not for-

ward to contribute much of their gains for the support of religion. The unique occasion drew out a man of

special qualifications for the work. The Rev. E. Synge

was maintained by the Propagation Society, while, as travelling chaplain to the Bishop of Sydney, he made

enormous journeys over the outlying regions which had not yet been included in any of the newly formed

dioceses. Day after day he rode over the open plains, steering his way by compass, with kangaroos and emus

for the companions of his solitude, to find at nightfall a lodging either in a woolshed, where he would hold

service for people who had long been estranged from religion, or in the shanties and tents of the diggers, who

were amazed at finding a fellow-creature indifferent to the passion which possessed themselves, and seeking

only their good. One result of his labours was the formation in 1863 of the Diocese of Goulburn, to the

Dioceses of endowment of which a single colonial family

Goulburn, contributed 5,000l. In 1869, this new see

Bathurst was divided, and the Diocese of Bathurst was formed,

a grandson of Samuel Marsden, the Apostle of New Zealand, being the first bishop; and in 1884, by a

76 The English Church in Other Lands

munificent gift of 10,000l. made by a colonist, the Hon. John Campbell, portions of the two dioceses were united into the new See of Riverina, to which the Rev.

and Sydney Linton was consecrated. Another Riverina act of colonial liberality has to be chronicled.

A Sydney layman founded a theological college at Liverpool, twenty miles from the capital, which is known as Moore College, after the name of its founder.

In Melbourne the gold fever and reckless speculation in land, with its inevitable reaction, had a bad effect on Melbourne the development of the Colony in its earlier years. The city sprang up like a gourd, land and wages and food were at famine prices; but soon the labour market was glutted, land became a drug and a sheep fetched 1s. 6d. Then the gold-fields gave a prosperity so brilliant as to be a doubtful gain. State aid was given to religious bodies, and was withdrawn in 1875. The material progress of the Church has kept even pace with that of the colony. In 1851 there were only five churches and four parsonages. In 1885 there were in the two dioceses of Melbourne and

Ballaarat Ballaarat, which last-named see was established in 1875, 149 parishes and 143 clergymen.

Bishop Moorhouse, who succeeded Bishop Perry at Melbourne in 1876, was successful in at once inciting the colony to do more for Church work. Large funds were speedily raised for the erection of a cathedral. Scholar-ships were founded at Trinity College, Melbourne. Church Congresses, which are of very recent date in England, were introduced by the bishop into the Southern Hemisphere, and he also secured visits from England of clergymen experienced in the conduct of parochial mis-

sions for the building up of the spiritual life of the

people. The translation of such a man to the im-

portant see of Manchester in 1886 was an act as much

to the interest of the Mother as it was to the loss of

the Daughter Church.

In the Diocese of Adelaide Bishop Short found that,

alone of the Australian prelates, he had the task of or-

Adelaide

ganising the Church wholly without State aid.

One of the first acts of the newly constituted

legislature of the colony was to abolish all expenditure

of public moneys for religious purposes. It has from

the first been in the main a pastoral colony with a

yeoman population, and its career has not been subjected

to the vicissitudes which have characterised Victoria

and New South Wales. Two acres of land given to the

Church by an early colonist have proved of enormous

value, as in the growth of the city they became a

part of its very centre of wealth and business. When

Bishop Short, in his eightieth year, retired from his

diocese in 1881 he left to his successor a noble cathedral,

an episcopal residence, a theological college, St. Peter's

Collegiate School and Chapel with fifty-five acres of

ground, and a diocesan office in which the Church Synod

meets and the organisation of the diocese finds its head

quarters. He left also a diocese much smaller in area

than he found it; for in 1857 the western portion,

coterminous with the colony of Western Australia, had

Perth,

Western

Australia

become a separate diocese under the charge of

Bishop Hale. This was, and continues to be,

from a combination of circumstances, the least pro-

gressive of the Australian dioceses. It has, however,

been conspicuous for care bestowed on the native races,

of whom more will be said hereafter.

78 The English Church in Other Lands

Tasmania, the Australian Isle of Wight, favoured by an exceptional climate, has attracted a superior class of colonists and may be regarded as one of the choicest portions of the Queen's dominions. A body of fifty-six clergy welcomed their new bishop, Dr. Sandford, in 1883; and the Tasmanian Church is flourishing and well able to care for all its needs.

In spite of the rapid subdivision of the Australian dioceses, there remained until 1878 an enormous territory extending over eleven degrees of latitude, which, according to the tenor of the letters patent, still remained under the charge of the Bishop of Sydney. Three dioceses, indeed, lay between the metropolitical city and these distant regions, but the bishops had their hands full. Into this country, with its fertile soil and tropical climate, capital flowed and developed new forms of industry. The squatters of North Queensland are not only breeders of sheep, oxen, and horses; they grow sugar, coffee, and other products of tropical climes, according to the elevation of their several holdings. The Queensland Immigration Acts have had to be supplemented by legislation providing for the Chinese and Polynesian labourers who were essential to the successful operations of these colonists.

In 1871 the late Bishop of Sydney was convinced of the necessity of making North Queensland an independent diocese, but not until 1878 was Dr. Stanton consecrated. He went, as he said, expecting to find log-huts and wigwams, and he beheld well-built houses and large towns. He feared that he should meet with irreligion and indifference, and he was welcomed with enthusiasm and affection. He went with a stipend guaranteed to him

The Church in Australia

79

from England, and he has in an incredibly short time, within seven years, completed an endowment of 15,000l.

for the see and an endowment for the clergy of 5,000l. well invested in land and mortgages. Finding four ugly churches, he insisted on chancels and proper appointments with which to teach the alphabet of worship to those who were ignorant of it. In seven years every township had two churches, while travelling clergymen, whose lives were passed in the saddle, cared for the people widely scattered in the bush and on distant 'runs.'

Thus in fifty years one diocese has become thirteen, and these are compacted together by a perfect system of diocesan and provincial synods, duly recognised by the legislature as corporations with perpetual succession, in which bishops, priests, and laity have each their part conducing to the smooth and efficient working of the whole machine.

Summary

Few more splendid positions—whether regard be had to the influence which a natural leader of men possesses among his fellows, or to the future of the Church of this magnificent continent—are to be found than is the office to which, with the enthusiastic approval of both England and Australia, Canon Barry was called in 1884. He, indeed, reaped where others had sown. Instead of the solitary clergyman who in 1787 volunteered for the task of ministering to a convict flock, who cared little for his labours, he found 575 clergymen ministering to a population of more than three millions, and the Church no longer an exotic but rooted in the soil and managing her own concerns. But this development marked a new point of departure and

Bishop Barry

80 The English Church in Other Lands

emphasised the demand for a leader of consummate gifts equal to the changed condition of the Church. These colonies are probably on the eve of forming a confederation, analogous with that which already prevails in the Dominion of Canada, which will bind them together in plans for the common advancement and at the same time will solve the jealousies which are wont to spring up in separate but contiguous colonies. The wisdom of the scheme has commended itself to the world; and it may be permitted to the Church to feel some satisfaction that in this matter she has taken the lead and has set the example of Christian confederation with the happiest results to herself and to the benefit of her children.

To this picture of growth and prosperity there is a dark side, a chapter in the unwritten history of Aborigines Australian colonisation. Little mention has and their yet been made of the Aborigines of Australia; treatment but they must not be passed over, nor is the record wholly discreditable. In Tasmania they have long disappeared. After many years of persecution at the hands of the white man the miserable remnant of the race that once owned the soil were gathered together, some by capture, some by persuasion, and were transported to Flinders Island in Bass's Straits. The last capture was made in 1842, the year of the consecration of the first bishop. In spite of the provisions made for what, from the white man's view, were their comforts, the race declined. In 1847 the survivors were moved to Oyster Cove, where twenty years later the last survivor died. On the mainland the case has been different. In the early days of the colony every cruelty and every crime were freely resorted to in the hope of extirpating

the raco. The white man showed himself to be a savage when removed from the restraints of public opinion and beyond the reach of the law. Poison as well as the bullet was freely used; 'fire-water,' less rapid but hardly less sure in its results, was introduced among the natives with a view to their extermination. But of the crimes of bygone times it is not worth while to write. Can the savage be civilised and converted to Christian habits and to the practice of a life of devotion?

This is the problem, which it must be confessed the Australian Church has been slow to solve. Yet have attempts been made, and never without success. First in point of time and in other ways must be mentioned the interesting work of the first Bishop of Adelaide, Bishop Short. This was at Poonindie, near Port Lincoln; where he obtained from the Government an extensive 'run' on which sheep and cattle were bred. Thus the natives were provided with work of a kind that was not novel to them, and gradually were led to adopt civilised and Christian customs.

They were paid for their labour and encouraged in thrift. Service was held every day in the Station Church, at which the voluntary attendance was singularly large. The school became famous for athleticism, and a native eleven won a match against St. Peter's College in the city of Adelaide. The man who had devoted himself to the work of this institution became in 1857 the first Bishop of Perth. Here Dr. Hale found his experience of much service. There were 2,000 natives settled in the colony, while the wandering tribes roamed over the land in numbers that could not be estimated with any degree of accuracy. A

C. II.

G

82 The English Church in Other Lands

small institution for natives had been founded at Albany and had struggled for years against the pre-

Albany judices of the colonists. At length an officer Albany Institution who had retired from the army, and his like-

minded wife, determined to give themselves up to the work of the institution. The governor was induced to

visit and examine the various departments of the work, with the result that the Government placed it on a footing

of permanent usefulness as an institution of the colony. Other institutions of a similar kind have since been

formed, notably in the diocese of Goulburn. Here a clergyman, holding an important charge, became more

and more impressed by the guilty neglect of the blacks. In time his indignation gave place to enthusiasm, and

as no one would undertake the work he determined to go himself. He had but little money and that was

soon spent; but at the darkest hours he had signs of encouragement, and in time he had obtained a run of

2,100 acres, on which he had a farm and schools and a Christian village known as Warangesda.

Warangesda The intelligence of the black children is very high; the schools have obtained from the Government

the largest grant that is possible, and to these has now been added a training college from which it is intended

to send forth a succession of teachers who will carry the Gospel to the survivors of the Australian tribes. How

many in number these may be is not known. They exist in considerable force in the northern districts reaching

up to Cape York and the Gulf of Carpentaria. In the extreme north alone they are supposed to number

50,000, and at present to show no signs of a decaying race. There may therefore yet be a 'native church' of

Australia. Neither are the obligations of the Australian

The Church in Australia

83

Church limited to the native pagans. The demands of commerce are daily bringing to Australia Polynesians speaking a babel of languages, and Chinese coolies. For these some provision has been made, especially in Queensland where the bulk of the coolie labour is found. The time has come too when the church of this continent must look further afield. It has, indeed, assisted with money the Melanesian mission ever since 1850, when the six bishops of the Pacific met at Sydney and established a Board of Missions in the interests of the Melanesian group. But that mission has looked mainly to New Zealand for government and to England for funds.

It seems likely that Australia will annex for civil purposes the whole or a part of the large island of New Guinea. It has been touched by Presbyterian missionaries who have reached it from the adjoining islands, which have been the chief scenes of their very excellent work. The civil annexation will compel the Australian Church to complete the spiritual annexation of an island, worthy almost of the name of continent, which will form a connecting link between itself and the missions in Borneo and the Straits.

CHAPTER VIII.

THE CHURCH IN NEW ZEALAND.

A few unsavoury savages hanging about a small colonial town called Paramatta in New South Wales, and there, in 1806, being noticed by the Rev. Samuel Marsden, the second clergyman who had ever landed

d 2

84 The English Church in Other Lands

in Australia-this is the first link of a series, of

which the last is a civilised and Christian nation, keen

in the maintenance of their Church and its

First intercourse between the English and tho Maoris

discipline, and giving their own sons to the

work of the ministry. The reputation of these

Maoris had preceded them to Australia; they

were known to be savages and cannibals. Captain

Cook had visited New Zealand and had observed that

the people were always engaged in intertribal wars. In

1772 twenty-eight men had been cut off from a French

ship and massacred. In 1782 ten sailors were seized

and eaten in triumph. In 1809, three years after

Samuel Marsden had opened communication with the

Maoris, the whole crew of H.M.S. 'Boyd' were

murdered. Soon after this event a native chief named

Tippahee became the guest of Marsden, who learned

from him much concerning his people. They were not

without a religion, but they had neither hereditary

priesthood nor prescribed acts of worship. They

worshipped a supernatural power whom they called

'Atua,' and there were many inferior Atuas, including

the spirits of their departed ancestors. These they con-

sulted in times of difficulty, and the oracle was wont

to reply in a mysterious sound, 'half whisper, half

whistle.' Every child was, from the moment of its birth,

regarded as holy and to be handled only by the initiated.

Nevertheless it was carried to a priest, who, among

other ceremonies, recited a long list of names of

Maori religion

its ancestors, from which one was at last

selected. As this was pronounced the child

was solemnly sprinkled with a small branch of a native

shrub. In some parts of the island the ceremony was

180

180

180

Tropic of Cancer

Sandwich

Islands

Owhyhee

Honolulu

180

Marahal

Is.

Gilbert

Is.

Equator

0

0

S

O

U

T

H

Salomon

Is.

Santa

Cruz

New

Hebrides

Samos

or

Navigators

Is.

Mallicolo

Friendly

Islands

New

Caledonia

Lof

Pines

Is.

Tropic of Capricorn

P

A

C

I

F

I

C

Nor'fe

Is.

Auckland

NEW

Zealand

Nelm

son

Wellington

Christchurch

Chatham

I.

Dunedin

Stewart

I.

O

C

E

A

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NEW ZEALAND

AND

PACIFIC

180

180

180

86 The English Church in Other Lands

performed in a running stream, and the child was some-

times immersed in the water. The neophyte was then

dedicated to the God of War, and petitions were offered

that he might 'flame with anger and be strong to wield

a weapon.' The Maoris had also the religious system of

'Tapu,' which prevails over sixty degrees of latitude in

the Pacific, and has under another name made itself

felt as a heavy religious burden in Madagascar.

On the representation of Mr. Marsden, the Church

Missionary Society determined, in 1809, to send a

mission to New Zealand; and the first party, consisting

of a schoolmaster, a carpenter, and a shoemaker, were

sent out to Australia, where Marsden was to meet them.

In that year the massacre of the crew of the 'Boyd'

had occurred; and it was not until 1814 that the little

party, accompanied by Duaterra, the nephew of Tippabee,

landed in the northern island. It happened that the

First

spot on which they landed was the scene of

Mission

the recent murder; but in Duaterra they had

to New

an interpreter. On the night of December

Zealand

20, 1814, Marsden slept in safety on New Zealand

soil, the natives lying around with their spears' heads

buried in the ground in proof of their friendship. On

Christmas Day, the very same day on which, by a

curious coincidence, Bishop Middleton preached his first

sermon in Calcutta, Marsden commenced his mission by

preaching to the people, Duaterra being his interpreter,

on the words 'Behold, I bring you glad tidings.' But

the time of success was slow in coming. The teachers

were protected, even patronised; but their teaching was

not valued. In 1820 a chief named Hongi, by his own

desire, visited England. He spent some time at Cam-

bridge, where Professor Lee was enabled to reduce the Maori language to grammar, and so to provide for the people's instruction in reading and writing. The chief had an interview with George IV., who gave him the doubtful present of a supply of fire-arms. Returning to his native land he determined not only to give to it the blessings of the monarchy, but to be himself the monarch. He therefore challenged the neighbouring chief, and, with the present of the English sovereign, gained an easy victory. He drank the blood of his murdered foe and devoured his eyes, while his followers killed and ate as many of his people as they listened, and enslaved the rest. This was seven years after Marsden's landing, and was the conduct of a man who, though not professing Christianity, had faithfully protected the missionaries.

Years went on and no converts were made. The mission staff was increased. In 1822 the Rev. H. Williams, and in 1825, the Rev. W. Williams, afterwards Bishop of Waiapu, landed in New Zealand and commenced the work which ended only with their lives. In 1825 the first conversion was made; but five more years elapsed before any further baptisms were recorded. Meanwhile English settlers were increasing and frequent affrays reduced the numbers of the natives; but in spite of this the progress of the Gospel now became very rapid. The Maoris consulted their 'Atuas' whether the white man's teaching was true, and, strange to say, in every case the answer was in the affirmative. The whole of the New Testament and Prayer Book was translated and printed in 1838. In that year Bishop Broughton visited the islands

88 The English Church in Other Lands

and inspected the missions. Two years later, by the wish of the natives, the treaty of Waitangi transferred to England the sovereignty of the islands, the land remaining in the possession of the people. An English Company had already bought large tracts of land and had built the towns of Wellington and Nelson. In 1841 Bishop Selwyn was consecrated the first bishop of New Zealand, and on his landing he wrote, 'We see here a whole nation of Pagans couverted to the faith.

Bishop 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.'

Having acquired the Maori language during the long voyage:, Bishop Selwyn found himself on landing been placed-races which were being constantly brought into mutual antagonism, to the great hindrance of spiritual work, of whom the weaker has been saved from extinction mainly by the protection which has been given to them by the Church. The bishop at once began to traverse the length and breadth of his diocese, travelling on foot, with some natives carrying his tent, which served the purposes of a church. His first visitation occupied five months, and he returned with his clothes ragged, and his last pair of shoes tied to his insteps by a strip of Phormium tenax, avoiding the publicity of the town of Auckland, and making his way over a plot of ground which he had secured for a cathedral of the future, which he hoped 'may hereafter be traversed by the feet of many bishops, better shod and far less ragged than myself.' But he had hardly made himself acquainted with the condition and wants

of the diocese before he was confronted with the dis-

sensations and contests of two races, which, with some

peaceful intervals, disturbed his whole life in

New Zealand. The natives not unnaturally

became uneasy as they beheld the rapid increase of

the English, who threatened to outnumber themselves.

Foreign influences were at work to persuade them that

they were the slaves of the English; and the English

on their part did not disguise their opinion that the

disappearance of the whole Maori race would be welcome

to them.

In 1843 there was a great outbreak at the Wairau

in the Southern Island arising from a dispute about a

sale of land. A party of armed men were led by the

English magistrate to enforce his authority; the natives

were peaceable and wished to refer the matter to the

courts. Without orders, firing began on the part of the

English, and the wife of one of the chiefs was killed.

Her husband started up and exclaimed, 'Farewell the

light! Farewell the day! Come hither night!' and imme-

diately returned the fire, by which twenty-three persons

were killed. In 1844 John Heke, who had been for

years living peaceably on a mission station, cut down,

after giving due notice of his intention, an obnoxious

flagstaff which was supposed to be an emblem of the

subjection of his race. He danced a war dance before

the bishop; but he warned the civilians of

their danger and even helped them to move

their belongings. H.M.S. 'Hazard' engaged the natives,

and throughout the painful struggle the bishop en-

devoured to be the friend of both parties, exercising

his office among their wounded indifferently.

The Church in New Zealand

89

Contests between races

Uprisings of the Maoris

90 The English Church in Other Lands.

From the first Bishop Selwyn determined to rely on

the natives for a large share of the work of evangelising

their brethren. When the war of races was raging, and

some tribes adhered to the English, such work was

accompanied with much danger; but the Maori race

has very keen spiritual proclivities, and, whatever their

failings, cowardice is not among them. In 1846, while

the land was much disturbed, the bishop met 2,000

Maoris at Whanganui. They joined in worship and

382 communicated; they then formally determined to

send two of their number as evangelists to a tribe with

Maori whom they had been at war. They knew the

evangelists peril, and on their road they were met and

warned that they were going to their death. Ten friends

accompanied them, and on their way they were fired on

by the enemy, who were in ambush. The two teachers

were killed, one on the spot, but the other lived long

enough to bind up his wounds and to give to the only

one of his ten companions who had been injured, his

Testament, telling him that that was indeed great

riches.

Thus the Native Church of New Zealand had its

early martyrs. In 1853 the first native deacon, Rota,

the equivalent of Lot, as Maoris cannot pronounce 'L,'

was ordained. He was the first of nearly forty native

clergymen who have been ordained from a race that

never at any time exceeded 100,000 in number. Amid

all the reverses and fluctuations of the New Zealand

Church, even when the Hau-Hau fanaticism took pos-

session of the people, the native clergy have without

exception been staunch and faithful.

In 1854 the bishop visited England: there were

The Church in New Zealand

91

muny matters which demanded his presence. He re-

turned in 1855 with the Rev. J. C. Patteson, who in

Rev. J. C. 1861 became the first Bishop of Melanesia.

Patteson The Colonial work of the Church was now

developed. The Canterbury settlement brought into

the Southern Island a population of a higher class

than the ordinary immigrant; and in 1856 the Rev.

Increase of H. J. C. Harper was consecrated Bishop

the New of Christ Church. In 1858 the dioceses of

Zealand Nelson and Wellington were founded. There

Episcopate were now four Eton bishops; for Bishop Harper had

been a private tutor at Eton, while Bishops Selwyn,

Hobhouse, and Abraham had been Eton boys. On this

occasion Bishop Selwyn was made Metropolitan, and in

the following year Archdeacon Williams was consecrated

Bishop of Waiapu. In 1866 the formation of the See

of Dunedin gave a sixth bishop to the New Zealand

Church, exclusive of the missionary diocese of Mela-

nesia.

But in the midst of this progress there burst out in

1862 a serious insurrection, which for long threatened

to destroy the whole work of past years. In the

The King- Northern Island Wiremu Tamahana, the

maker and King-maker as he was called, gathered the

the Land Ngatihaua tribe together; the road to Whan-

ganui was closed, and a board was erected demanding a

toll of 5l. from every settler who should desire to pass,

and 50l. from every minister of religion, whether

native or English. The antipathy to the missionaries

arose from the fact that they had openly urged the

people to accept what was clearly the will of God and

would turn to their advantage, union with the English

92 The English Church in Other Lands

under the common sovereignty of the Queen. The natives were now persuaded that their teachers had all along been in the service of the English and had prepared the way for their subjugation. Sir George Grey, eminent everywhere as the protector of the aborigines in the various colonies in which he had represented the Queen, was busy in making roads which should facilitate peaceful traffic and also the movements of troops in case of need. The Maoris on their part openly proclaimed their grievances and seized on a block of land at Tataraimaka as a material guarantee for the restoration of the Waitara, which they declared had never been ceded. A great gathering was held at the house of Wiremu Tamahana, which the bishop attended. The question in dispute was seen to be in itself a small one; but it represented nothing less than the old question of nationality. The King-maker himself was moderate in his counsels. He addressed his followers on a certain Sunday morning on the words, 'Behold how good and joyful a thing it is, brethren, to dwell together in unity,' and he showed the advantages which had accrued from the union of the Maori tribes under one king. The bishop, having obtained permission to hold service in the afternoon, preached a far more comprehensive sermon on the same text.

'Here am I as mediator for New Zealand. My work is mediation. I am not merely a Pakêha (Englishman) or a Maori. I am a half-caste. I have eaten your food. I have slept in your houses; I have talked with you, journeyed with you, prayed with you, received the Holy Communion with you. Therefore I say I am a half-

The Church in New Zealand

93

caste. I cannot rid myself of my half-caste: it is in my body, in my flesh, in my bones, in my sinews.

Yes, we are all of us half-caste. Your dress is half-caste, a Maori mat and English clothes; your strength is half-caste, your courage half-caste, the man a Maori, the uniform and word of command, English. Your

Bishop seen as Mediator faith is half-caste, the first preachers, your fathers in God, English; your own hearts the mother in which was born faith. Therefore I say we are all half-castes, therefore let us dwell together with one faith, one land, one love.'

Turning to Wiremu Tamahana, the bishop said, 'My son, here am I, begging you in the name of the dead at Taranaki, agree to these principles.'

Turning to the whole assembly, he said, 'Oh all ye tribes of New Zealand, sitting in council here, I beseech you in the name of our Lord Jesus Christ, in whom we all believe and hope, agree to the proposal by which we shall all live in peace and happiness.'

Some were influenced by the Bishop's words, but further complications arose. The colonists were possessed by fear and hatred of the Maoris. Ten thousand British troops took the field; they had no chaplain, so the Bishop thought his place was with them; but he cared not less for the Maori portion of his common charge, and thus incurred the suspicion of both. He

Open war of races buried the dead in each camp, saying, 'If there must be war, our great effort ought to be to debrutalise it.' In 1864 the war broke out again and the British troops were repulsed with much slaughter; but in time discipline prevailed and the Maoris were defeated. There was no formal termination of the war;

94 The English Church in Other Lands

but the Maoris retreated into a territory known as the King's country, which was not acquired by the English for another twenty years. In the midst of this state of war a horrible delusion possessed the minds of a large section of the Maori people. A certain chief had shown such signs of madness that his people had bound him, first with ropes, afterwards with chain and padlock. He made his escape and declared that the angel Gabriel had released him. No longer regarded as insane, he was accepted by the people as a prophet. Soon he was declared to be the angel Gabriel himself. He compiled a form of worship for his followers, which was a mixture of Romanism, Wesleyanism, and Mohammedanism. This creed he determined to propagate by the sword. Under the influence of visions his followers reverted to cannibalism and adopted the Peruvian title of 'Inca' for their priests and leaders. They assumed the Maori equivalent of Catholic, and called their creed 'Pai-Mairire' (all-holy), and themselves Hau-haus, from their habit of barking like dogs. They were conducting their worship in Poverty Bay and uttering a bitter lamentation for the lands which had gone from them, when a little schooner put into the harbour and landed a clergyman, who had long laboured among them, the Rev. C. S. Volkner. The fanatics seized him, dragged him ashore, and intimated that he must die. He refused to believe it, and for a while there seemed to be a wavering among the people. A night of suspense followed. The next morning he busied himself among his people and gave them some little commissions which he had executed for them in Auckland. At 2 P.M. their intentions were made known. They took his

The Church in New Zealand

95

clothes from him and led him to a tree. He knelt down and prayed, shook hands with his murderers, and then calmly saying, 'I'm ready,' he was put to death with all the savagery of which infatuated men were capable.

In the midst of these things the Maori clergy were faithful to a man, but the work of years seemed to have come to nought, and the general apostacy of the people seemed at hand. Bishop Selwyn wrote at this time :

Fidelity of Maori clergy

'I have now one simple missionary idea before me, of watching over the remnant that is left. Our 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 heathens. They are the works of baptized men, whose love has grown cold, from causes common to all churches of neophytes, from Laodicea downwards.'

Declension

The Maoris never recovered wholly from the convulsions in which the faith of many of them was shipwrecked. In the dioceses of Waiapu and Christ Church they have shown great zeal in building their own churches and in forming endowments for their clergy. Meanwhile their numbers are diminishing, and it is computed that, including half-castes, there are not 50,000 remaining. They are all, at least in profession, Christians. In 1868 Bishop Selwyn became Bishop of Lichfield and was succeeded by the Rev. W. G. Cowie, Rector of Stafford, who took the title of Bishop of Auckland.

96 The English Church in Other Lands

CHAPTER IX.

MISSIONS IN THE PACIFIC OCEAN.

No mission in modern times, probably no mission in any age of the Church, has attracted more enthusiasm or enlisted more noble workers than the mission to Melanesia. The romance which from the first has accompanied the venture of faith has been of abounding interest. The tragedies which on more than one occasion have marked its career have had a pathos of their own, and the men who planned and have carried out the enterprise have been, one after another, men of chivalrous self-devotion. And yet no attempts have been made to attract especial notice or sympathy. The work has been carried on very quietly, no exaggeration has been indulged in, and even the simple story of the mission has not been widely published nor have importunate appeals for money been put forth.

It is well known that a clerical error in the letters patent of the first Bishop of New Zealand assigned as the northern limits of his diocese latitude 34° 30′ north instead of south, a blunder which committed to his charge not less than 68° of latitude more than had been intended. But this error might have been passed over as laying no such burden as a literal acceptance of the document would have entailed. What most weighed with Bishop Selwyn was that on his consecration Archbishop Howley urged him to watch over the interests of religion and the progress of the

MISSIONS IN THE PACIFIC OCEAN

Gospel in the coasts and islands of the Pacific. In the several groups so widely scattered, Romanists and Nonconformists from Great Britain and from Nova Scotia had commenced work. But the field was absolutely boundless, for the islands were numbered by hundreds. Almost every island had its own language, sometimes more than one; and the number of those which had, ever so slightly, come under a missionary's care, was but a mere fraction of the whole. It is stated on good authority that John Wesley had been so moved by the difficulties of the missionary problem in these regions, that he despaired of the numerous islands being won to the faith. Not only were there the difficulties of a babel of tongues; the climate, especially of the equatorial groups, is ill-suited to English residents; and the people, barbarous and isolated, constantly warring with each other, had no relations with the outer world, even of the elementary kind which gave to Samuel Marsden an entry to New Zealand.

It was with a full knowledge of all the risks and the probable disappointment that Bishop Selwyn in 1847, having in five years of work organised his diocese of New Zealand, turned his attention to the Melanesian group. An opportunity of making a tour of inspection under very favourable conditions presented itself. An affray between two British ships and the natives of the island of Rotuma made it necessary that H.M.S. 'Dido' should visit the scene. The 'Dido's' chaplain was ill and was in hospital at Auckland, and the bishop took his place on board. He visited in the Friendly and Navigator groups the stations

C. H.

96 The English Church in Other Lands

of the London and Wesleyan Missionary Societies, and

he also touched at Anaiteum, the most southern of

Noncon- the New Hebrides group. Where a divided

formist mis- Christendom had made any efforts for the

sions evangelisation of the islands he declined to interfere—

the field was so wide, and the unoccupied spaces so large

and many. He found the whole of Melanesia open to

him. European teacher of any nation or creed there

was not ; but traders had preceded the evangelist and

had dared all the risks.

This was soon impressed upon him at the Isle of

Pines, where the people were believed to be exception-

Friendly natives of ally treacherous. The bishop was advised not

Isle of Pines to land; but in a little boat he sculled himself

round a headland into a lagoon, where he found an

English schooner at anchor, and her captain quietly

smoking a pipe. He heard from this captain, whom he

afterwards called ‘ my tutor ’ in recognition of the lesson

which he had learned from him, that he had traded

with the people of the island for years; that they had

cut many thousands of feet of sandal-wood for him and

brought it on board the schooner ; and that by kindness

and fair dealing he had secured a thoroughly friendly

understanding with them. That such men as this

Captain Padden should have accomplished so much in

the interests of trade, while the Church had done nothing,

filled the bishop's soul with compunction, and he wrote

to a friend in England in remorseful words :-

‘ While I have been sleeping in my bed in New

Zealand, these islands, the Isle of Pines, New Cale-

donia, New Hebrides, New Ireland, New Britain, New

Guinea, the Loyalty Islands, the Kingsmills, &c., &c.,

MISSIONS IN THE PACIFIC OCEAN

99

have been riddled through and through by the whale-

fishers and traders of the South Sea. That odious

black slug, the bêche-de-mer, has been dragged out of

its hole in every coral reef, to make black broth for

Chinese mandarins, by the unconquerable daring of

English traders, while I, like a worse black slug as I

am, have left the world all its field of mischief to itself.

The same daring men have robbed every one of these

islands of its sandal-wood, to furnish incense for the

idolatrous worship of the Chinese temples, before I

have taught a single islander to offer up his sacrifice of

prayer to the true and only God. Even a mere Sydney

speculator could induce nearly a hundred men from

some of the wildest islands in the Pacific to sail in his

ships to Sydney to keep his flocks and herds, before I,

to whom the Chief Shepherd has given commandment

to seek out His sheep that are scattered over a thou-

sand isles, have sought out or found so much as one of

those which have strayed and are lost.'

The bishop saw enough on his first visit to convince

him that the ordinary method of placing European

teachers on the islands, even could he have obtained

them in sufficient numbers, was altogether incompatible

with the conditions under which the evangelisation of

these remote islands could be accomplished. Inden-

Babel of dently of the question of health, on which

tongues there could be little doubt, the babel of

languages was a problem of extreme difficulty, with

which he became personally impressed, for he wrote :-

'Nothing but a special interposition of the Divine

power could have produced such a babel of tongues as

we find here. In islands not larger than the Isle of

H 2

100 The English Church in Other Lands

Wight, we find dialects so distinct that the inhabitants of the various districts hold no communication with each other. Here have I been for a fortnight working away, as I supposed, at the language of New Caledonia, and just when I have begun to see my way, and to be able to communicate a little with an Isle of Pines boy, whom I found here, I learn that this is only a dialect used in the southern extremity of the island, and not understood in the part which I wish to attack first.'

Therefore the bishop saw that from the multitude of islands, each with its own tongue, individuals must be brought for instruction to one common centre, and taught in one common language, and be thence sent back each to their own homes and races, to impart what they had learned. In New Zealand there appeared to be such a centre; but the difficulty now immediate was how to obtain such representatives. This was a work which might have daunted the bravest spirit; but in 1849 Bishop Selwyn made the attempt, and started, not without much anxiety on the part of his friends, in a little vessel

Mission of twenty tons, the 'Undine.' Every additional ton added to the cost of sails, cordage, and hands. The bishop was most scrupulous in reducing the expenditure of mission money ; and in this little yacht, with the good hand of God upon him, he sailed, from first to last, more than twenty thousand miles without the loss of a spar. Amid the islands he fell in with H.M.S. 'Havannah,' and impressed the captain and crew with the highest respect for his intrepidity. He allowed no arms to be carried on board his yacht, and his method of opening communications with the people was both original and bold. Pulling

MISSIONS IN THE PACIFIC OCEAN

towards the beach, he would wade or swim through the

surf, leaving the boat outside as a precaution. No

women would appear; but the natives, armed with

spears or poisoned arrows, would stand on the coral

beach to receive the strange visitor. By manner and

gesture the bishop would show that he came with peace;

a few presents would be given, a few names of chiefs or

of lads written down, a few words of their language

learned and noted, and the visit would be at an end.

Nothing would have been done, so far as outward seem-

ing was concerned; but, for those who could patiently

wait, much had been done. Confidence had been

gained; a good feeling established; the visit was an

event which would be remembered, differing as it did

from the visits of traders or of sailors, who put in to

get fresh water; and when he came again, the bishop

would not come as a stranger; the women would then

appear, and possibly a boy or two would be entrusted

to the bishop's care. In this visit of 1849, the bishop

succeeded beyond his expectation. From the three

islands of Lifu, Maré, and New Caledonia he brought

First pupils brought to New Zealand

away five boys, whose friends allowed him to

take them to New Zealand. This was a good

beginning; and he reached his own house at

Auckland in the early hours of the morning, exclaiming

to the just awakened household, ‘I’VE GOT THEM.’ These

lads were the forerunners of the native Melanesian minis-

try, the almost unconscious grammars and dictionaries

by which the white man was about to conquer the diffi-

culties of their manifold tongues.

‘In I am, and on I must,’ the bishop declared to

be now his monosyllabic motto. He saw how vast way

102 The English Church in Other Lands

the opening for work, and he recognised the wisdom of securing for it more support and co-operation. In 1850 he went to Sydney, where he met in council the five Australian bishops, and among other results of the

The Council conference was the establishment of an Aus-tralasian Board of Missions, whereby the Melanesian Mission was formally adopted by those dioceses as the scene of their evangelistic work. Not merely sympathy and money were promised, but it was agreed that the bishops of Australia would take their share in the conduct of the mission. Much enthusiasm was stirred up, and the Churchmen of New South Wales gave to the work a larger vessel than the 'Undine,' the 'Border Maid.' In this schooner the Bishop of Newcastle accompanied the Bishop of New Zealand in 1852, but this was the solitary instance in which personal assistance was given by Australia. The cruise was a remarkable one, and not without much risk. At one of the New Hebrides Islands a plan had been formed to cut off the ship and to seize the bishop ; but adverse winds prevented him approaching the island. At Malicolo, in the same group, Bishop Selwyn had gone ashore with the boats for water, leaving on board the Bishop of Newcastle, the mate, and two or three sailors. Many canoes surrounded the ship, and the natives, with no attempt to conceal their intentions, endeavoured to board her, but were overawed by the presence and manner of Bishop Tyrrell, who had no arms on board. At last, after conference, the canoes made for the shore, where hundreds of armed men were standing brandishing their clubs and threatening the men who were left in charge of the boats. It was a

Missions in the Pacific Ocean

103

moment of great anxiety. The little company on board

prayed earnestly for the deliverance of their friends; and

on the shore Bishop Selwyn, detecting the evil purpose

of the people, retreated to the boats, and made his

escape under a shower of arrows. The cruise extended

to the Solomon Islands, and thirteen new scholars were

brought to New Zealand.

In 1854 Bishop Selwyn visited England and pro-

vided for the division of his diocese which was accom-

plished in 1856 and the two following years.

Rev. J. C. Patteson He returned in 1855 with the Rev. J. C.

Patteson and the Patteson as his chaplain, and was followed by

'Southern Cross' a new mission ship, the 'Southern Cross.'

On Mr. Patteson the chief burden of the Melanesian

work henceforth devolved. At this time several

important changes occurred in the islands themselves.

France took possession of New Caledonia and the

Loyalty Group, in which the London Missionary Society

had long had stations; at Norfolk Island the descen-

dants of the mutineers of the 'Bounty' had been settled

by Government, deserting their former home on Pit-

cairn's Island. It had become clear to Bishop Selwyn

that Auckland was too cold in the winter for the

residence of the island pupils, and that, to avoid the

interruption of their education caused by their return

to their homes during the comparatively cold months

and the cost of such frequent voyages, a permanent

settlement must be made in some island not too hot

for Europeans nor too cold for the lads. In Norfolk

Island it seemed that the right place was found; but

difficulties arose, and at great cost a college was built

at Kohimārama, near Auckland, where the work was

The English Church in Other Lands

carried on for some years under many disadvantages. Mr. Patteson spent one winter with his pupils on tho Island of Lifu, and another at Mota; but these were dangerous and unsatisfactory experiments, and in 1867 the mission was finally established on Norfolk Island as its head-quarters.

This, however, is in anticipiation of the story. Before he went to England, Bishop Selwyn had visited more than fifty islands, and had received, in all, forty pupils speaking ten distinct languages. In 1857, with a new ship and a colleague in Mr. Patteson, who had already entered into the spirit of the work, a very memorable voyage was made, in which sixty islands were touched, some of them nearer to the equator than any which the Bishop had reached before, and thirty-three new scholars were brought to New Zealand. This period

Progress of the mission

was altogethera remarkable one in the history of the Missions. The people of Anaitcum had in nine years become Christians, to the number of 4,000; two chapels and nearly fifty schoolrooms had been built, and heathenism was at an end. This was the work of

Success of the Non-conformist missionaries

Nonconformists, who seemed to have made provision for occupying the southern portion of Melanesia. The northern islands, far less healthy and more remote, seemed at the same time to present themselves and to offer their children freely. The Banks' Islands afforded a safe harbourage and a convenient water station. At Mai, in the centre of the New Hebrides, was found a people whose language was akin to Maori, and these sent a chief as a scholar. So year by year the work went on. School work and domestic work produced the results of wholesome

discipline. The communal life of teachers and pupils avoided all questions of masters and servants; everything had to be done by the teachers in the first place, and the imitative powers of the pupils made them efficient helpers.

By the direct teaching of their countrymen, as they returned to their homes, the barbarous habits of the people were subdued and changed, and civilisation and religion were spreading in many directions through unconscious instruments. Sickness now and again turned the school into a hospital and the teachers into nurses; but the relations of the two were made closer and more affectionate by the trouble.

At length the prophecy of Bishop Selwyn, when he wrote in his diary in 1852, 'The careful superintendence of this multitude of islands will require the services of a missionary bishop able and willing to devote himself to this work,' reached its accomplishment. On St. Matthias' Day, 1861, the Rev. J. C. Patteson was consecrated Bishop of Melanesia, and

took absolute charge of the whole work. It is needless to follow the history of the mission year by year, when each year did but reproduce with accidental variation the events of the preceding.

In 1864 the mission ship was attacked by the natives of Santa Cruz, and two young men from Norfolk Island, Edwin Nobbs and Fisher Young, died of their wounds. In 1863 George Sarawia, who, until Bishop Selwyn landed on his island in 1858 had never seen a white man, was ordained deacon, the first member of the many tribes of Melanesia to be admitted into the ministry.

But while this work of love and mercy was being extended, other works of a far different kind were

106 The English Church in Other Lands

spreading and were destined in time to arrest the labours of Bishop Patteson and his colleagues. The planters in Queensland wanted cheap labour. There was no properly organised system of coolie labour, and an abominable trade had sprung up among the islands which was nothing short of man-stealing. Pirate

The labour vessels

ships approached the islands, sometimes with professions of a desire to trade, and it is recorded that the 'Southern Cross' and the bishop himself were personated in order to deceive the people. The islanders were brought on board, sometimes by fraud, sometimes by force, and then the ship would sail away with its captives in the very presence of the canoes of their friends, and the poor slaves were deported to Australia. This led to many reprisals, of which Bishop Patteson was quite aware. The contact of these traders aroused the worst suspicions and passions of the untaught man, and the bishop protested against any revenge being executed should he himself fall a victim. In 1871 five men had been forcibly carried away from Nukapu, and the people determined to revenge themselves on the first white men who came within their reach. In September 1871, Bishop Patteson landed on the little island. There were seen four canoes hovering to windward and not approaching the schooner as usual; so the boat was lowered and the bishop pulled towards the shore. The tide was low and the boat could not cross the reef, so he got into a canoe manned by two chiefs whom he knew, and was taken ashore. In a short time a flight of poisoned arrows was directed at the boat, and the Rev. J. Atkin and two natives were mortally wounded. The boat went back to the ship, and,

Missions in the Pacific Ocean

107

returning with a rising tide, pulled into the lagoon, her

party having grave forebodings as to the fate of the

bishop. There they found the murdered body laid,

Death of

Bishop

Patteson and

companions

not without care and reverence, in a canoe

which was drifting towards the ship. A

native mat tied round the neck and ankles

covered the body, and into the folds of the breast a

palm branch was thrust, with five knots tied in it. The

old law of retaliation had prompted the deed, and the

five knots showed that the five friends, who had been

carried into captivity fraudulently were avenged. It was

a time in which the mission was tried to the uttermost;

the scholars proved themselves equal to the occasion,

and relieved the English teachers of many things which

they had previously done. The Rev. R. H. Codrington

visited Queensland in the hope of recovering the men

who had been kidnapped. In Australia and in England

Effect on the

mission and

on public

feeling

the noble life and death of Bishop Patteson

was received with an emotion that is rarely

witnessed. The Queen's speech at the opening

of Parliament in 1872 alluded to the tragic end of

so noble a life. The Propagation Society raised to the

memory of the martyred bishop a large sum of money

which has been devoted to the endowment of the See,

to the erection of a church at Norfolk Island which

personal friends have freely adorned, and to the purchase

of a new ship. Bishop Selwyn, who was then Bishop of

Lichfield, stated at Oxford that at the time of his death

'Bishop Patteson had 565 young islanders under his

care, that he had established so great a confidence

among the islanders that it was only a question of how

many the 'Southern Cross' could bring back on her

108 The English Church in Other Lands

voyages, and that there were 160 scholars, speaking not less than fifteen languages, under instruction at Norfolk Island.'

In February 1873 the Rev. J. R. Selwyn and J. Still joined Mr. Codrington, the head of the mission, and the work went on in all directions as though no such calamity as that of Nukapu had befallen it. In 1875 the 'Southern Cross' conveyed Mr. Selwyn to Sydney, where Bishop Barker had the privilege of confirming twelve Melanesian candidates. With an increased staff the members now dispersed themselves, several making up their minds to spend a solitary three or four months' visit on one of the islands without any European companion ; such visits have won confidence, have dispelled fears, and have advanced greatly the whole work of the mission.

At length, in February 1877, after an interregnum of more than five years, the Rev. J. R. Selwyn was consecrated at Nelson the successor to Bishop Patteson, a solemn service of intercession being held at the same hour (11 P.M.) in Lichfield Cathedral. The thoughts suggested both contrast and unity. While the Lichfield congregation came through the cold and darkness of a winter's night into the brightly lighted cathedral, into the simple church at Nelson, 8,000 miles in a direct line beneath our feet, the floods of noonday sun were shining, and all around the ripened corn was waving in the fresh sea-breeze ; but the prayers that came from hearts separated by half the globe met before the Throne. In 1879 the beautiful memorial church at Norfolk Island began to be used, but it was not consecrated until December 1880, when,

Missions in the Pacific Ocean

109

in the presence of the Bishop of Auckland and visitors from England as well as from New Zealand, the church was solemnly dedicated to the worship of God.

It was now felt to be a main duty of the mission to recover the confidence of the people at Nukapu and at

Confidence of natives recovered

Santa Cruz, where, as has been mentioned, two members had been killed in 1864. The difficulty had not become less by time, for H.M.S. 'Rosario' was sent, in defiance of the protest uttered by Bishop Patteson long before, to avenge his death. An action had been fought in which the islanders had shown great courage ; but the guns of a man-of-war destroyed at long range the villages and the homes and slaughtered the people whom the bishop had loved so well. Then in 1875 another encounter had taken place at Santa Cruz, in which Commodore Goodenough, a most humane and gallant officer, had been killed. In 1877 the 'Southern Cross' had visited Nukapu and learned from eye-witnesses some particulars of the bishop's death, but no permanent stay was effected. In the following year, by his own desire, a native deacon, Wadrokal, took possession of the Reef Islands near to Santa Cruz, from which it was hoped that Santa Cruz itself might be reached. In 1880 the 'Southern Cross' visited him and found with him some natives of Santa Cruz, to whom the bishop proposed that they should go with him to their home and introduce him to their people ; they jumped at the idea, and almost without difficulty the landing was effected, and Wadrekal and his wife were left to dwell among the people, with the consent of all. Returning a few weeks later the bishop found them comfortably settled and the people attentive

110 The English Church in Other Lands

and willing. Thus Santa Cruz was regained. Nukapu was felt to be easier to win, and in 1884 the bishop went there carrying on board the ship a lofty memorial cross, which the Patteson family had desired to have erected near the scene of their relative's murder, at a spot whence it would look across the waters of the Pacific and tell the story of peace and love and reconciliation. The people were consulted, and they asked with superstitious fear whether it was intended to work harm to them ; on being told of the loving tidings of which it was a silent witness they assisted in its erection, and of their own accord, before the bishop sailed away, they had begun to cut down trees and to build a fence round it.

The bishop visited England in 1885, and could state that the last year had been the brightest and most hopeful of his episcopate ; progress was to be discerned everywhere and special blessings had filled the hearts of the missionaries with thankfulness. The labour trade Present condition of has now come under very stringent regulations of the Queensland Government, and the High Commissioner has forbidden the sale of firearms throughout the South Pacific. Printing-presses are at work in each group of islands, giving to each the word of life in its own tongue, and at Norfolk Island 170 students are being trained to carry back to their island homes the lessons of holy living and holy teaching which they have themselves received.

In the Southern Pacific lies the youngest of English colonies, the Fiji Islands, whose people are the transition-link between the black and copper-coloured races of Polynesia and Melanesia. Ecclesiastically Fiji is a waif,

MISSIONS IN THE PACIFIC OCEAN

111

attached neither to the Australian nor to the New Zealand Church, and the Archipelago lies too far away from Norfolk

Island to allow of its forming a part of the charge of Bishop Selwyn. Of the 250 islands of which the group consists, 80 are inhabited. Long

before the cession of the islands to Great Britain in 1874 Romanists and Wesleyans had laboured for their conversion, and the latter body has carried on a work of

Early and successful missions

unusual magnitude and success. Nominally at least the whole of the native population is Christian, the majority being Wesleyans. The white

colonists at present number about 3,000, of whom the greater number reside at Suva and Levuka, but there are small colonies on other islands. Coolie labourers

have been introduced from the Melanesian Islands and from North India, about 7,000 from the former, and 4,000 from the latter.

The first Governor, the Hon. Sir Arthur H. Gordon, has been eminent, in the several governments which he

Hon. Sir A. H. Gordon

has administered, for his scrupulous regard for the rights of the people of the country. He was appointed also High Commissioner for the Western Pacific, and continued, after his resignation of the governorship, by orders of H. M. Government at home, to be consulted on certain branches of the administration of Fiji. At Sir A. Gordon's invitation, Bishop Selwyn

visited the islands in 1880, not as having any authority, but because many of his own people were settled there and no other bishop was likely to undertake the charge of the colony, which by a legal fiction is attached to the diocese of London. In a stay of three weeks he admitted a catechist to deacon's orders, confirmed many

112 The English Church in Other Lands

persons, and held services on several islands. He was much impressed by the thoroughness of the work of the Wesleyan missionaries ; but in view of the increasing numbers of the colonists, and of coolies, and of his own inability to undertake the charge, he was convinced of the necessity of the islands having a bishop resident on the spot. A munificent Australian settler, already known as the founder of one and the part founder of two bishoprics,

Proposed announced his intention of devoting the proceeds of the sale of an estate in Fiji to the endowment of the see. But land, there as elsewhere, is at the present time depreciated in value, and the generous intention has had to be postponed.

In the Northern Pacific another group of islands forms an outpost of the English Church. Eight islands, 'resting like a bunch of water-lilies on the bosom of the ocean,' were discovered by Captain Cook in 1778. The natives called the largest one Hawaii ; but Cook named the whole group after his patron, the Earl of Sandwich.

Hawaiian The surroundings of the famous sailor, his ships, so vast in comparison with the largest of their canoes, his guns and the effect produced by firing them, his clothes and those of his sailors, impressed the islanders with the belief that their new visitor was more than mortal ; and there is reason to believe that he favoured the superstition and accepted not merely homage and consideration but even worship from them. But in time the people lost their illusions ; disputes arose, and Captain Cook was killed at Keala-keakua Bay. Vancouver, who had been a companion of Cook, visited the islands about 1792. He gave the people sheep, and cattle, and some seeds. Knowing something

MISSIONS IN THE PACIFIC OCEAN

113

of their language, he spoke to them of sacred things; and

on his departure he carried with him to England a

request for Christian teachers, which was actually de-

livered to Mr. Pitt, but no teachers were sent. The

people were to get the elements of Christianity from

other and strange sources. Whalers visited the harbours

of Hawaii from time to time; their intercourse with the

people was not of an elevating kind; disputes and fights

and murders frequently happened. In 1786 the king

seized on two English sailors named Young and Davis

in revenge for a murder perpetrated by others. They

were not punished, but were treated with kindness, and

by their superior civilisation they rose to be chiefs.

The king and his people were living under the burden

of the native superstitions, of which the 'Tapu (tab:or),

already mentioned, was the most grievous. The white

men, it was observed, paid no heed to it, and yet lived

without any open judgment on their impiety. The

king would enjoy equal liberty if he dared. He had

heard too that some of the Southern Islands far away

had thrown away the bondage which held him fast and

had embraced the white man's religion. From the two

sailors he sought for such instruction as they were able

Idolatry to give, and when he died, in 1819, he had ab-

abandoned jured heathenism, while he had had no oppor-

tunity of being built up in Christianity. His son and

successor determined to break up the system under

which his people groaned. He gave a state banquet, at

which it was a matter of religious obligation that the

men should sit at one table and the women by them-

selves at another. Ostentatiously he took his seat with

the Queen Dowager. The people looked, expecting a

C. H.

I

114 The English Church in Other Lands

visible token of vengeance; but when no harm befell they declared the 'tapu' to be at an end, and throughout the islands a general and simultaneous destruction of idols took place, in which the priests joined. Not fewer than 40,000 idols were destroyed in a few days, although up to this time no Christian teaching, other than that which the English sailors had given, had ever reached the islands. In 1820 America sent some Congregationalists; but the people were still awaiting the English teachers for whom they had asked, and there was some hesitation about allowing the mission to be established. In 1822 the London Missionary Society sent some teachers, who acquired the language and made grammars and dictionaries. In 1823 the King Kamehameha II. and his queen visited England, and stated to George IV. in pathetic terms that their former idolatrous system had been abolished and that they wished the English Protestant religion to be practised in Hawaii. What might have been the result of their prayer, had they lived, cannot be surmised. The king and queen, weakened by a long and trying voyage, succumbed to the rigours of a London winter, and another king, Kamehameha III., reigned until 1855. In 1829 the Roman Church sent some priests to Hawaii ; but the Congregationalists had obtained much political influence, and they prevented their settlement, until in 1839 a French frigate enforced the religious toleration which the Nonconformists had refused.

With the accession in 1855 of Kamehameha IV. a new era was opened for the islands. He was a man of great natural powers, and had had the advantage of travelling in England, France, and the

MISSIONS IN THE PACIFIC OCEAN

115

United States. He had married the grand-daughter of

John Young, the English sailor, an educated and devout

woman, well known up to the time of her death in 1884

as Queen Emma. The king was a student of theology

and much attached to the English Church, whose Prayer

Book he had translated for the benefit of his subjects,

and he had added an original preface in which he set

forth his own belief, and his reasons for preferring the

Anglican Church to the other denominations which

were known to his people. In 1860 he repeated the

request for English teachers made by his ancestor

seventy years before, and in 1861 a bishop and three

The English clergymen were sent out. The king and

mission

founded

queen were confirmed: together they became

sponsors for numbers of children for whose religious

education they pledged themselves: schools were built,

stations were opened on other islands, and a system of

religious education was established throughout the little

kingdom. But all this fair promise received a check

when, in 1863, the king died. The mission has had

ever since to rely on its inherent strength rather than

on royal favour. Nor can it be said to have failed

under the trial. It has had many disappointments: the

loss of the king, the early withdrawal of the bishop and

first missionary party, the failure of the early supporters

in England to coutinue the pecuniary help which they

Disappoint-

ments

had promised, the burden of a costly cathe-

dral, the mere foundations of which cost

much money that had been more wisely spent in living

agency. Then in the work itself there have been

special difficulties. The white population have not

cared to support the mission. Political matters, alto-

122

116 The English Church in Other Lands

gether irrevelant, have needlessly been introduced, to

the increase of prejudice; and the natives, themselves

rapidly passing away, the victims of their own vices

and of those of their forefathers, do not satisfy the ex-

pectations of those, if such there be, who can work only

under the hope and expectation of speedy and visible

results. Nevertheless the patience of Bishop Willis has

had its fruits, now visible to all men. He has cared for

the remnant of the race without thought of how long

they will last. His communities of sisters have shown

themselves to be well adapted for the work, requiring

so much mingled gentleness and firmness, of

Progress

educating the young and restoring the fallen

members of a race with such a history as the Hawaiians

have. His cathedral, more modest in its actual exist-

ence than in the visions of the early promoters of the

scheme, is rapidly rising, suitable stone having been

found within easy distance. His eight clergy, with an

equal number of laymen, meet in synod. Finally, the

work among the Chinese coolies on the sugar estates has

been very successful, the people subscribing willingly and

liberally to the support of their teachers and to the cost

of building two churches.

The late Bishop Wilberforce, who was much inter-

ested in the Hawaiian Church, was wont to express a

hope that the Bishop of Melanesia might go northwards

and the Bishop of Honolulu southwards on their several

errands of mercy until the two bishops met on some

jointly conquered island, and recognised what God had

permitted them to do. The pious hope has not yet been

accomplished; but the Hawaiian Church, feeling the

evil of isolation, has made proposals to the Church of

MISSIONS IN THE PACIFIC OCEAN

117

New Zealand that it should be admitted into the ecclesiastical province and become part of its provincial

system. There can be no doubt of the wisdom of the

proposal. Either in union with New Zealand or with

the Missionary Churches of Japan, the outpost in the

Hawaiian Islands has doubtless before it a work to do,

filling up the barren spaces, and linking together the

widely-severed Churches of our Communion.

CHAPTER X.

THE CHURCH IN SOUTH AFRICA.

The Cape Colony, although a British possession, is very

largely a Dutch settlement. Holland possessed it for

Early settle-

ment in

South

Africa.

more than a hundred and fifty years before it

passed into the hands of Great Britain in

1806. The Dutch East India Company had

found it a valuable resting-place on the route to India.

In 1795 it had lapsed to France, and was seized by

England, but surrendered to the Dutch by the treaty of

Amiens. In 1806, war having again broken out, it was

taken, after a fierce resistance, by the British. Among

those present at the Battle of Blaauwberg was Henry

Martyn, who was on his voyage to India. He ministered

to the wounded and dying on the field, and prayed 'that

the capture of the Cape might be ordered to the advance-

ment of Christ's kingdom, and that England might show

herself great indeed by sending forth the ministers of

her Church to diffuse the Gospel of peace.' The Dutch

had found the Hottentots in possession of the land.

118 The English Church in Other Lands

They are believed to be the aborigines of the country, and are allied to the Copts. They are now, however, almost extinct, the Griquas, a race of mixed blood, being their descendants. Another large nation, with many tribes, supposed to be of Arab origin, were the Kafirs (Infidels), so-called by the Mohammedan nations on the

West coast, as they came in contact with them on their way to the South.

The Dutch made very slight religious impression on the country. They forbad the excellent Moravians to The Dutch minister to the Hottentots, whom they had enslaved, and even where, in rare instances, masters taught their slaves some Christian truths, they

The Church in South Africa

119

would not allow them to be baptized, because by the

law of the country baptism would have set them free of

their servitude. England followed only too closely the

The English example of Holland. It extended to the

Moravian Brethren the countenance and pro-

tection which the Dutch had refused to them. It sent

out in 1806 a colonial chaplain for British subjects, and

Inadequate it maintained and even extended the Dutch

spiritual establishment; but neither for the large number

provision of troops nor for the increasing tide of immigrants was

any provision made. Such chaplains as there were in

the colony were subject to the control only of the

Governor, who was styled 'ex officio ordinary,' even so

recently as 1854, although a bishop was appointed in

1847. The Governor licensed the clergy, issued mar-

riage licences, and in him such churches as were built

were vested. The Propagation Society sent out a

clergyman in 1820, and others followed him at infre-

quent intervals. In 1827, the third Bishop of Calcutta

(James), on leaving England, was authorised by a

Visits of special commission from the Crown to com-

bishops on mence his episcopal functions at the Cape;

their voyage and the Government Gazette published at

to India and Capetown an official notice of the bishop's in-

Australia tended visit 'for the purpose of conferring confirmation

upon the British youth of the colony.' Bishop James's

episcopate was very brief; and in 1829 his successor,

Bishop Turner, landed in Simon's Bay, and spent ten

days on shore. In 1832 Bishop Daniel Wilson spent

some days at Capetown, and held the first ordination of

the English Church in Africa, under a commission from

the Bishop of London. In 1843 Bishop Nixon, the

120 The English Church in Other Lands

first Bishop of Tasmania, arrived at Table Bay. He held several Confirmation services, at which 'many hundreds were confirmed,' no opportunity having presented itself since 1832, and he consecrated a church at Simonstown. In 1817 Bishop Gray was consecrated Bishop of Capetown, his jurisdiction extending over 'the whole Colony of the Cape, with its dependencies, and St. Helena.' This included the Cape Colony, Natal, British Kaffraria, the sovereignty now known as the Orange Free State, and St. Helena, in addition to Ascension and Tristan d'Acunha. He found eleven churches, thirteen clergymen, and one catechist. In 1820 the Government voted 50,000l. to promote emigration to the Cape, and 4,000 persons availed themselves of the opportunity. In 1836 the Dutch, disliking British rule, travelled, with their cattle and belongings, northward and eastward, and laid the foundation of a colony in Natal, in the Orange Free State, and in the Transvaal. The room which they thus left vacant was instantly filled up by immigrants from England, of whom it was believed 50,000 arrived in one year.

The Kafirs, who had waged war with our troops in 1834, were now harassing the Government by the second Kafir war; and the famous chiefs Sandilli, Umhala, and Kreli, afterwards known in connection with the missions of the Church, gave the gallant Sir Harry Smith a high opinion of their courage and their strategic skill. In 1848 the bishop made a tour of 3,000 miles, lasting four months, welcomed everywhere by Moravians, Independents, Presbyterians, and Wesleyans. In 1850, he started on Easter

The Church in South Africa

121

Monday, and returned home on Christmas Eve, having spent nine months in incessant travel, sleeping on the ground, or in his waggon, when not near to one of the widely-scattered towns. He had seen Kreli and the other chiefs, and had obtained from them promises of land and of protection; but on the day on which he completed his long journey, the last Kafir war broke out, and all plans for the Eastern Province, where under Bishops Armstrong, Cotterill, and Merriman missions have developed with exceptional success, had to be given up. In 1849 the bishop reached St. Helena, confirmed 500 persons, and consecrated a church at Jamestown. In 1853 Bishop Gray, having thoroughly grasped the needs of the whole region committed to him, and having also quadrupled the number of clergy and seen many churches begun, if not in all cases completed, returned to England and obtained a division of his diocese, the Rev. J. Armstrong

Division of the diocese

and the Rev. J. W. Colenso being consecrated Bishops of Grahamstown and Natal respectively.

The Bishop of Capetown was now constituted metropolitan; but an error on the part of the law officers of the Crown led to much litigation at

Litigation

a later time, when it was decided that the Crown had no power to confer a jurisdiction which in terms it had professed to confer. These pages will not enter into the long and painful controversies which both at home and in the Cape Colony characterised the episcopate of Bishop Gray and have much hindered spiritual growth. They are concerned rather with the chronicle of such spiritual growth, which has been, in spite of unusual obstacles, hardly equalled in any other

122 The English Church in Other Lands

part of the world. With a reduced diocese Bishop Gray's master mind looked out far beyond its limits ;

not, indeed, to the neglect of his proper work, for his constant journeyings, his lavish liberality, his influence

which prompted the colonists to do their share in building up the Church, his careful organisation of

synodul action, his employment of the services of faithful women, all these gave to his diocese a pro-

minence which was unrivalled. In 1859 he saw St. Helena made into a separate diocese ; in 1861 he

consecrated the first bishop of Central Africa ; in 1863 he obtained a bishop for the Orange Free State ; and

when in 1872 he sank under the burdens of an arduous life, he left a province of seven dioceses instead of the one

which he had been called to fill, 132 clergymen instead of thirteen, churches built, congregations well estab-

lished and foundations laid on which those who should come after him would build the more easily. This his

successor, Bishop Jones, has found. In spite of many controversies, into which these pages do not enter, the

church in South Africa has continued to make spiritual progress, and, even in a time of great commercial

disturbance and anxiety, has, by the devotion of its members, been well sustained in material things.

When Bishop Armstrong went out in 1854 he had the whole of the eastern province and British Kaffraria

Grahamstown

for his episcopal charge. There was also Inde-pendent Kaffraria, now the diocese of St. John's,

which presented many openings. To quote his own words, he determined that the Church should ' break bounds ' and enter on this region also. The time was opportune ; the country was weary of costly wars, and

was willing to spend money on more worthy objects.

The Governor, Sir George Grey, already known for his

wisdom in dealing with the Maoris, was willing to

spend 45,000l. per annum for the elevation of tho

Kafirs. The Propagation Society made itself respon-

sible for large expenditure in view of the excep-

tional opportunity. The land had been prepared for

the seed, for Archdeacon Merriman had gone on foot

from one end to the other of the diocese and had made

himself known to all races. Umhala, Sandilli, and

Kreli, the three chiefs whom Bishop Gray had seen on

his first journey, now gladly received the missionaries,

and another mission to Kafirs was opened in Grahams-

town itself. Bishop Armstrong was followed in 1856

by Bishop Cotterill, whose long episcopate witnessed

great extensions of missionary work and missionary

success—not, indeed, without some serious disap-

pointments. Hardly had Bishop Armstrong died when

a terrible delusion swept over the land. A Kafir,

living near the mouth of the Kei River, related

the dreams of a girl who professed to have

heard the voices of departed chiefs commanding

the whole people to slaughter their cattle, a promise

being given that if this were done the ancestors of

the race and all their cattle would come to life again

and the cornpits be filled with corn. The dire command

was obeyed; corn and millet were thrown away; cattle

were everywhere slaughtered; and as January 11,

1857, the time foretold for the resurrection of the

chiefs of the race and their cattle, drew near, the whole

people were on the verge of starvation. Many were

found dead, their famine-belts drawn tight round their

124 The English Church in Other Lands

emaciated bodies; some came to the English in the towns and were thankful to take service, and a large number of children were received at the mission stations.

With these terrible sufferings the delusion passed away, and the people, free from their infatuation, recognised the kindness of the missionaries and were more inclined to listen to them. More missions were established, and the Propagation Society maintained a long chain of Kafir stations extending from the city of Grahams-town to Griqualand. In 1860 H.R.H. Prince Alfred visited St. Mark's, where in 1855 the Rev. H. T. Waters had established himself, with wife and children, in a little hut on the banks of the White Kei River, in the midst of the Kafir nation, with no white man near him. At this spot he remained, with no wistful looks towards England, until his death in 1883, his service in Africa having commenced so long ago as 1848. Only three years had elapsed since the delusion, already mentioned, had stalked like a pestilence through the land, when the Amatoza tribe presented an address to Prince Alfred, expressing their gratitude for Sir G. Grey's kind policy 'after we had blindly followed the words of our false prophet and had killed our cattle and destroyed our corn,' and for the fact that 'forty of our sons are learning useful trades in the mission schools.' At his death Archdeacon Waters left St. Mark's a flourishing village, with church, parsonage, schoolhouses, stores and workshops, filled with an industrious and prosperous community, mainly Christian, with a resident magistrate and all the appliances of civilisation around them. The solitary clergyman, who, in 1855, occupied in the name of the Church the vast territory,

Progress

The Church in South Africa

125

had now become one of twenty under a resident bishop. Other religious bodies had also entered the land where Mr. Waters had been a pioneer ; and to the Wesleyans, the Presbyterians, and the Congregationalists is due a share of the glory which belongs to those who have contributed to the changed aspect of the land. The 'rain-doctor' who had lived in comfort in a pastoral land where rain, in frequent and copious supply, is a condition of prosperity, found his occupation gone ; and instead of paying fees to this tyrannical impostor the people were wont to request the clergy to pray for rain and to set apart a day of thanksgiving for the ingathering of the harvest.

In 1871 the election of Bishop Cotterill to the See of Edinburgh was followed by the election of Dean Merriman, who had for so many years been Archdeacon of Grahamstown, as his successor. The new Bishop of Edinburgh urged the Scottish Church to undertake the support of a bishop in Kaf-faria. To this office the Rev. Dr. Callaway, who had been labouring among the Kafirs in Natal for nearly twenty years, was consecrated in Edinburgh in 1873. For the work of an evangelist he had abandoned a lucrative practice as a medical man in London, and, without any break, had so laboured among the people as to have acquired an intimate knowledge of their modes of thought, their folk-lore, and their language. His manifold gifts, as physician, farmer, printer, as well as priest, had been freely exercised for their benefit, and he was now recognised by the people as indeed their father in God. He had already presented for ordination two natives, whose blameless career had testified

126 The English Church in Other Lands

to the wisdom and power of their teacher. He now determined to establish himself and a group of institutions on the banks of the St. John's River at Umtata.

In 1877 the Kafir outbreak occurred, which for some years involved the country in war and made it necessary to proclaim in certain districts martial law. This almost confined the clergy to work in the immediate neighbourhood of their stations ; in some cases they had to fly for their lives.

But their labours at translating English works into the vernacular were continued, and it is a gratifying fact that not a single Kafir who had been trained in any of the diocesan institutions was disloyal, while many bore arms in the native levies and not a few died fighting for the Queen.

In 1879 Bishop Callaway laid the foundation-stone of his training college.

Loyalty of Kafir Converts

In the midst of the ceremony, while the few English settlers were one by one laying their offerings on the stone, Gangalizwe, a famous warrior chief of the Tembu tribe, rode up with a regiment of his cavalry. Dismounting he reverently offered 10l.; chief after chief followed his example, and many of the natives gave offerings of sheep and cattle.

But the next year the clouds descended again and the war was fiercer than ever. A native catechist was killed at All Saints' Mission, and several stations which had been centres of light were desolated and destroyed.

In 1882 Bishop Merriman, who for thirty-three years had been incessantly travelling over an unsettled country without personal injury, was thrown from a pony carriage almost at his own door.

Bishop Merriman

He lived for a few days, 'the whole burthen of his delirium being pro ecclesia Dei—the clergy who wanted help, the

The Church in South Africa

127

schools, the native clergy, the missions, all passing in rapid succession through his fevered brain.' There have been few greater missionaries than he; regardless of self, avoiding publicity, he went on his way, never turning to look back. He found six clergymen in his archdeaconry in 1848, he left it two dioceses with seventy-two clergymen, of whom nine were natives of the land. He was succeeded by the Bishop of Bloemfontein.

In 1883 the age and weakness of Bishop Callaway made it necessary that he should have a coadjutor in the work of his diocese, and on August 12 Bishop Key the Rev. Bransby Key, an alumnus of St. Augustine's College, Canterbury, was consecrated with the right of succession. He had been the founder of St. Augustine's mission on the borders of Natal, and had laboured there for sixteen years and had suffered probably more than any of his brethren from the troubles and disturbances of the land; but he had won the respect of the natives, and his election was unanimous on the part of both the laity and the clergy of the synod.

The colony of Natal has been and continues to be rather a native state with wide fields of missionary work than an English settlement. According to the census of 1881, there were only 28,483 whites in a total population of 416,219. In 1837 a large number of Dutch farmers, irritated by the action of the British Government in repressing slavery, migrated from the Cape Colony to Natal. For two years they were engaged in war with Dingaarn, the Kafir chief, who had murdered his brother Chaka. The Dutch,

128 The English Church in Other Lands

being at last victorious, deposed Dingaarn and made his brother Panda king. The British Government determined to annex the country, and in 1845 it became part of the Cape Colony, Roman Dutch law being established. In 1856 it became a separate colony, but already it had received its first bishop, the Rev. J. W. Colenso. With the exception possibly of Bishop Callaway, who accompanied Bishop Colenso to Africa, no missionary, whether bishop or priest, has so thoroughly sympathised with the Kafirs, has so entirely mastered their language and history, or has been so trusted and respected by them.

Bishop his labours among the colonists would not engross a large portion of his time and care.

The English were numerically insignificant in proportion to the mass of heathens among whom they dwelt. Other missionary agencies were at work, from Scotland, from Holland, from America, from Germany, and from Rome; but the Church of England had as yet done nothing. He not only learned Kafir, but, by laboriously compiling a Zulu dictionary and grammar, he made it easier for others to learn it. He had several able and devoted colleagues, among whom was the Rev. C. F. Mackenzie, afterwards first bishop in Central Africa. Then came painful signs of a change in his theological opinions, which disturbed many minds at home and abroad. Into this controversy these pages will not further enter than to state historical facts. In 1863 he was deposed from his office by the bishops of South Africa assembled at Capetown ; and on appeal the sentence was pronounced by the Judicial Committee of the Privy Council to be ‘null

and void in law.' The bishop therefore continued in undisturbed possession of his income until his death in

1883. His missionary work in the last twenty years of his life was very limited. He was without large funds,

which are essential for the conduct of such work, and his following was small in number and generally

not influential. To the end he continued to be the champion and friend of the Zulus; he stood between

the Government and the natives, and often secured for the latter justice and sympathy. The Church of

South Africa continued to affirm the spiritual validity of the sentence passed on the Bishop of Natal ; and on

the Conversion of St. Paul, 1869, the Rev. W. K. Macrorie was consecrated Bishop of Maritzburg. Few

men have been placed in a position of greater difficulty

Bishop and responsibility. Everything had to be

Macrorie begun anew, for the churches generally were vested in Bishop Colenso. New churches and schools,

therefore, had to be built, and the missions had to be cherished and developed under the dispiriting influence

of a divided Church. Nevertheless, with much patience and forbearance, the work was carried on, until the

churches in connection with the South African Church in the colony and the clergy who served them, were

about four times as numerous as those which acknowledged the authority of Bishop Colenso. The time has

now come for the schism to be healed; many good men both in Africa and in England have endeavoured to effect

so desirable a consummation, and that the breach may be mended must be the desire of all. The presence of

more than 20,000 Indian coolies adds to the responsibilities of the Church in Natal.

C. H

X

130 The English Church in Other Lands

North of the River Tugela lies Zululand, the scene of bloodshed in recent years. It seemed to Bishop

Zululand

Colenso, soon after his arrival in Africa, so promising a field of missionary work that he sought to relieve himself of Natal and to give all his energies to the field beyond. This, however, he could not accomplish ; but, although it formed no part of his diocese he cared for it as though it were under his charge. In 1860 a mission party set out and crossed the Tugela. For 200 miles they travelled in their waggons, fording bridgeless rivers. Everywhere there were signs that the people were ground down by their rulers, and that witchcraft and superstition were dominant. The travellers found welcome and kindness at the stations which the Norwegian missionaries had established, and at last settled at a spot called Kwamagwaza, which King Panda had given them. The people periodically rebelled against their rulers, who in their turn governed with frightful severity and injustice. The missionaries had to steer a difficult course ; they had to refrain from any complicity with either party, and yet they were bound to protest against what was cruel and unjust. In 1870 a bishop was consecrated for Zululand, and was received with cordiality by Panda and Cetewayo, his son and successor. In five years the see was again vacant, and in 1880, after an interregnum of five years, the Ven. Douglas McKenzie,

Political disturbances

who had been Archdeacon of Harrismith, was consecrated Bishop of Zululand. The history of this region since the Bishop's consecration has been a story of continued bloodshed and warfare, and the story of the mission is painfully affected by the con-

The Church in South Africa

dition of the country. The Bishop has led the life of a

hunted hare. Frequent changes of government, and

with every change a change of policy, the breakdown

of what was called Sir Garnet Wolseley's ' settlement,'

the open action and the secret treachery of the Boers,

the internecine struggles of the chiefs, have kept the

land in a condition always of unrest and often of dan-

ger. The missionaries have more than once had to

cross into the colony for safety, and have returned

almost before it was prudent to do so. The mission

stations have been destroyed, and rebuilt, only to be

destroyed again. And yet through the long series of

disasters and sorrows, probably never equalled in other

missions, the work has gone on, the schools maintained,

worship regularly offered, and the bishop, by living

much in the saddle, has kept all the scattered elements

together, and made others as calm as himself.

In his long tour in 1850, Bishop Gray reached

what was called 'the Sovereignty beyond the Orange

The Orange River,' which had been peopled by the Dutch,

Free State who found there less restriction on their slave-

keeping propensities than existed at the Cape. Here

the Bishop found some English settlers, whom he en-

couraged to build a church. Archdeacon Merriman sub-

sequently visited them, and laid the corner-stone of the

Church of St. Andrew. But before the church could

be finished the British Government abandoned the Sove-

reignty, and in March 28, 1854, the English chaplain

left, having made the following entry in the registers of

the Church : 'The Orange River territory abandoned

by the English.' But the English settlers remained

under the changed government, and were apparently

132 The English Church in Other Lands

forgotten by the Church. Some joined the Wesleyans,

some the Dutch Church, some the Roman Church,

feeling that their own communion had deserted them.

In 1863, the Propagation Society undertook to provide

the maintenance of a bishop for the Free State, and the

charge entrusted to him included the Transvaal and

Basutoland. The Basutos live in small villages; the

Barolongs prefer to settle in towns, and at Thaba 'Nchu

there is a population of some 15,000 of them. To these

districts have subsequently been added Griqualand

West, and the newly acquired colony of Bechuanaland,

the scene of the noble labours of the late Dr.

Moffat, while a Bishop of Pretoria has taken charge

of the Transvaal. The work of the Church in the

diocese of Bloemfontein has been supported with

very large funds from England; the work of ladies

living in community has been its prominent feature, and

their labours in hospital have been gratefully recognised.

The old church of 1854 was rebuilt and solemnly

consecrated as the Cathedral Church of St. Andrew.

Another and larger cathedral has since been partially

erected. A brotherhood, under the leadership of Canon

Beckett, was established in 1867; and, after trying

several localities, the community settled at Modderport,

on two farms which they purchased. In 1878 the

diocese of Pretoria, which was then the capital

Pretoria

of a new colony, was made a bishop's see, and

the Rev. H. B. Bousfield was consecrated first bishop.

He found his diocese in a state of siege, for the Boers

had risen against the British Government. After a

short time the country was ceded and became once

more a Dutch republic. There are about 3,000 English

people settled in the republic, but the Kafir population

is estimated at 1,000,000, for whom the German mis-

sionaries have done much.

Twelve hundred miles distant from the coast of

Africa in the direct course of the South Atlantic trade-

wind, there lies the island of St. Helena, once

a place of the highest importance as being in the

direct route to India; now, by the formation of the Suez

Canal and the consequent diversion of the route, almost

bereft of trade and intercourse with the world. The

bishopric, which was formed in 1859, includes the island

of Ascension, 800 miles northward, and the island of

Tristan d'Acunha, about 1,500 miles to the southward.

Ascension is only a garrison and a sanitarium; in

St. Helena the Church has worked with much blessing

among the coloured population; and in Tristan d'Acunha,

the loneliest outpost of the Church, a very singular

community has received very special care at

the hands of the Church. In 1816 this islet,

just five miles square, was fortified by order of the

Government, and a company of artillery was stationed

there. In 1821, on the death of Napoleon, the soldiers

were withdrawn; but a corporal named Glass, with his

wife and two children and two comrades, six souls in all,

were allowed to remain and to cultivate the soil. They

traded with the whalers that touched at the island;

some shipwrecked persons found a refuge among them,

and gradually their number nearly reached a hundred

souls. One or two clergymen, on their way to India,

had in the course of twenty years landed and baptized

the children and married several couples, the good old

Corporal Glass continuing to exercise a sort of patri-

134 The English Church in Other Lands

archal priesthood among the people. In 1851 the

Propagation Society sent out a young clergyman, who

A remote for five years ministered to the little flock,

colony holding daily school, and having among his

scholars persons whose ages varied from five to twenty-

five years. In 1856, Bishop Gray visited this, the most

inaccessible part of his diocese, and found that the

people were willing to leave it and to settle on the

mainland. Sir George Grey sent a ship of war to

fetch them away; but, at the last moment, thirty de-

termined to remain. In 1867, when the Duke of

Edinburgh visited Tristan, he found that the popula-

tion had again risen to eighty-five, who greatly desired

to have a clergyman with them. In 1881 the Propaga-

tion Society sent out the Rev. E. H. Dodgson, who

found a parish with 107 souls waiting to receive him;

but, after four years of very patient and isolated work,

he returned to represent to the Colonial Office the abso-

lute necessity of removing the people from their barren

home and leaving the island to the penguins and other

sea-birds, for which alone it is adapted.

On the eastern coast of Africa there are two islands

which are scenes of important Church work ; one is the

Mauritius colony of Mauritius, the other the large king-

dom of Madagascar. Mauritius came to Great

Britain in 1814 from the French, and French it remains

to this day in language and in religion. The English

Government pledged itself to the maintenance of the

French ecclesiastical establishment which had existed

for a hundred years, and the English Church has been

the creed of only a small minority of the colonists.

Nominally attached to the diocese of Calcutta, no

The Church in South Africa

135

English bishop ever landed on the island until Bishop Chapman, of Colombo, visited it in 1850, when he consecrated the churches and confirmed a number of persons.

But if the island is small, and the people largely alien in language and faith, the necessities of trade have made it one of the great mission-fields of the world. There are in the island about a quarter of a million of Hindoo, Tamil, or Telugu-speaking coolies, who come under engagement for five years, and then return to their homes. There is also a motley population of Africans, Malagache, Singhalese, Arabs, Malays, and Chinese. In the Seychelles there is a large African population which has been increased by bodies of slaves released from men-of-war. Of the eighteen clergymen in the diocese seven are natives.

The island of Madagascar is about the size of France and has a population, which is estimated at five millions.

Madagascar It is occupied by several races, of whom the Sakalava, supposed to be the original children and its tribes of the soil, dwell within well-defined regions of their own. The Betsimisaraka, who dwell chiefly on the coast, are the lowest class, and are for the most part in a kind of slavery of the patriarchal type, while the Hovas, who are the dominant race, having invaded the country at a very early period of its history, occupy the high table-land in the interior. About 1820, Radama I., a chief of the Hovas, succeeded in subduing the several tribes and placing them under himself as supreme monarch. A clever and far-seeing man, he entered into friendly relations with England, who in return gave him some munitions of war and allowed some officers to

135 The English Church in Other Lands

go to Madagascar and drill his troops. On his death his

queen, Ranavalona I., succeeded him; she dreaded the

presence of foreigners and ordered all aliens out of the

kingdom. This was followed by a most savage perse-

cution of the native Christians, of which more will be

written hereafter. In 1861 she was succeeded by her

son, Radama II., who desired that peace and toleration

should characterise his reign. He was a weak man

and a drunkard, and after a year was murdered in the

palace. His queen succeeded him, and her reign was

uneventful. In 1868 she was succeeded by Ramona,

who became Ranavalona II. At her coronation all

heathen rites were absent. By the side of the throne

was a table supporting a copy of the Malagasy Bible

and the laws of the island, and on the canopy over the

throne was inscribed 'Glory to God. Peace on earth,

goodwill to men. God be with us.'

The credit of the first entrance into Madagascar with

the message of the Gospel belongs to the Church of Rome,

Earliest which sent missionaries about the year 1770.

missions Being French, they experienced the jealousy

and hatred with which the people regard everything

connected with France, which, more than once or

twice, has attempted to conquer the island, and has

long held under treaty some ports on the western coast.

They enjoyed the monopoly of the missionary power in

the island until 1818, when the London Missionary

Society sent fourteen teachers, who reduced the language

to writing, translated much of the Scriptures, and built

two chapels in the capital, besides establishing preach-

ing stations elsewhere. Then, in 1828, came the edict

which banished all foreigners; and the missionaries,

The Church in South Africa

137

French and English alike, had to leave. But they left behind them that which could not die. Their converts had not hitherto made ostentatious professions of Christianity, but persecution strengthened their faith.

As soon as the teachers had left, the queen commanded all who had received baptism or had attended Christian worship or had observed Sunday as holy, to come forward within one month and acknowledge their acts, throwing themselves on the royal clemency.

Great numbers confessed, and found the royal clemency to be cruel. Four hundred nobles were degraded, others were deprived of their rank in the army.

It was then ordered that all books should be given up, the retention of a single leaf being regarded as a capital offence. Officers were sent into suspected districts, and all who were supposed to be Christians were commanded to abjure their faith.

'To change what the ancestors had ordered and done, and to pray to the ancestors of foreigners and not to Nampanimerina and Lehidama and the idols that sanctify the twelve kings and the twelve mountains that are worshipped, whosoever changes these observances I will kill,' saith Ranavalona,' was the edict of this queen, and she kept her word.

Many Christians were thrown from a rock, some were speared, not a few were crucified, some were sold into lifelong slavery.

The details of the death and sufferings of these martyrs were recorded by their surviving brethren, and in the whole range of Christian martyrology there are few stories more affecting.

Many, however, went into hiding and carried with them the precious copies of the Scriptures. On the death of the Queen in 1861, they came forth from

138 The English Church in Other Lands

the woods and the caves in which they had dragged out a miserable existence ; and it was said that the number of Christians was greater when the Queen died than when she ascended the throne.

The Jesuits and the London Missionary Society's agents returned in force to the capital as soon as the

The island land was opened. Bishop Ryan, of Mauritius, was present at the king's coronation, and was invited by Radama II. to send missionaries to the capital. The London Missionary Society desired to keep the Church of England out of the capital ; but in 1864 the Propagation Society and the Church Missionary Society each sent two missionaries, who were stationed on the coast. It was soon found that a mission not represented at the capital and recognised there by the dominant Hovas would not commend itself even to the lower and enslaved races. In spite of the faithful testimony which persecution had drawn out, it was evident that four-fifths of the population were still heathen, that trial by Tangena or the ordeal of poison was in full force, and that among the nominal Christians there was much immorality and superstition. The land therefore was open to all, and there need be no fear of inter-proselytism between Christian bodies. In 1872 the Rev. A. Chiswell, worn out by the fever and ague of the coast, went to the capital for change of air. He took with him seven boys, whom he was training to be themselves teachers, and with these and a few other Church folk, whom business had taken to the capital, he held service in his hired house. Gradually others sought admission, or stood at the open doors, and he put up a little church and schoolhouse, which was

The Church in South Africa

139

opened, according to the custom of the country,

in the presence of the Queen's representatives. This

led the way to a larger church, and ultimatcly to a

bishop being sent to direct the whole mission. In 1874

the Rev. R. K. Kestell-Cornish was consecrated, on the

An English request of the Archbishop of Canterbury, by

out the bishops of the Scottish Church in Edin-

burgh. The Church Missionary Society at this time

transferred their Madagascar missionaries to Japan, and

the Propagation Society has since maintained all the

missionaries of the English Church in the island. The

apprehensions of the Independents have been shown to

themselves to have been illusory, for the bishop and his

clergy have joined with them in the work of translation ;

and, while each party has kept to its own proper work,

the personal relations of the members of both missions

have been characterised by mutual respect and courtesy.

The work of the Church at Antananarivo, the capital,

with its population of 100,000, and its numberless vil-

lages within a radius of a dozen miles, has been to raise

a high Christian standard of life, devotion, and worship,

and to train native catechists and clergymen, who shall

be planted out in different parts of the island, when

they shall have proved their competence and trust-

Prospects of worthiness. In the Theological College, erected

an indi-genous by the Rev. F. A. Gregory, a day's journey

cergy from the capital, a general and theological

education is given, which embraces all the elements of

a really liberal education, and so popular is the institu-

tion that entrance is obtained now after competitive

examinations, whereas in its earlier days young men

had to be invited and almost coaxed to enter. The

140 The English Church in Other Lands

work (and no portion of missionary work is more important) of training the girls and women in decent

and thrifty domestic habits, has received great attention, one lady, Miss Lawrence, having from the first won the

hearts of the people to whom she has given her own and many years of devoted labour. Of the fourteen

missionaries who occupy the capital and its adjacent villages, and three very important centres on the coast,

five are natives. The attack which France so wantonly The French made on the east coast of Madagascar sadly

blockade hindered the progress of the country; but the mission work was hardly checked, although the mis-

sionaries were exposed to many privations, and in some cases to danger. The Rev. James Coles heroically held

to his post at Tamatave all through the siege of that port, and his courage was recognised and appreciated

by the French officers, who showed him many kindnesses. At Mahonoro a shell carried away the roof

of Miss Lawrence's house, where she was calmly doing her work. Moreover, the difficulty of obtaining money

and supplies from England affected all English alike; but, as has been already stated, there has been no

direct interference with spiritual work. With the first appearance of the French fleet on the coast, the Jesuit

missionaries realised their danger. They were ordered to leave the country, but they never expected to make

the ten days' journey to the coast without being attacked. Bishop Kestell-Cornish represented to the authorities

that the customs of civilised warfare demanded that they should be sent with all safety and consideration to the

coast, and the French priests have been forward to

acknowledge that for their safety, and possibly for their

lives, they were indebted to the good offices of the

English bishop.

CHAPTER XI.

MISSIONS ON THE EASTERN COAST OF AFRICA.

The Church Missionary Society, whose connection with

the west coast of Africa is a very glorious record of

missionary work, has also the distinction of having

been the first agency of the Church to break ground on

the eastern coast. In 1815 it attempted to assist the

Abyssinian Church to reform itself, and Dr. Gobat,

afterwards bishop in Jerusalem, resided in

Abyssinia from 1830 to 1833; and Dr. Krapf

from 1839 to 1842. Dr. Krapf was much inter-

ested in the Somali and Galla tribes, and,

finding himself at Zanzibar in 1854, he received

from the Imam of Muscat a letter of safe-conduct to all

the governors of the eastern coast, in which he was de-

scribed as 'a good man who wishes to convert the world

to God.' At length he settled himself at Mombasa, a

small island separated from the eastern coast of Africa

only by a shallow ford. Here was a busy centre of

trade, and a very mixed population of 12,000 souls.

He had hardly begun his work here when his wife

died, but his solitary condition in no degree sug-

gested to him that he should retire. On the con-

trary, he wrote to the Society: 'Here on the East

African coast is the lonely grave of one of your friends,

142 The English Church in Other Lands

a sign that you have commenced the struggle with this part of the world.' He was joined by Dr. Rebmann in 1845, who gave thirty years of toil to the mission. They made long journeys into the interior, and were the first white men to discover Kilimanjaro, the now well-known snow-capped mountain of 20,605 feet altitude. Sickness and death reduced the mission staff, until Rebmann was the solitary member remaining, and he was driven away in 1856 by a hostile tribe. He went to Zanzibar, and there diligently arranged all the materials which he had gathered for compiling vocabularies and making translations in three distinct languages. After three years he returned, and, finding a warm welcome, he continued at Mombasa until 1875.

Meantime the revelations which were made of the increasing atrocities of the slave trade called for vigorous action on the part of the Government. Livingstone had testified to the impossibility of exaggerating its enormities, and in 1872 the late Sir Bartle Frere was sent to Zanzibar and Madagascar on a special embassy. The Society felt bound to enlarge its work in these regions, and by the transfer from India of some liberated Africans, who had been under Christian training at Nassick, an industrial Christian colony was formed, to which many additions have been made, as slaves have been landed from ships of war. The mission at Mombasa has done service far beyond its own limits. The dictionaries and grammars of the older missionaries have been of inestimable value to those who have laboured on other parts of the coast ; and, but for the labours of these pioneers, it is improbable that the very successful venture which the same Society

MISSIONS ON THE EASTERN COAST OF AFRICA 143

has made in the interior and on Lake Nyanza could have been carried out as it has been.

For the sake of chronological order a mission far to the south of Mombasa must next be noticed. In 1856,

Dr. Living- stone

Livingstone, having spent sixteen years in Africa and published the result of his labours and travels, threw down a challenge to the Christian world in the words: ‘I regard the geographical feat as the beginning of the missionary enterprise.’ He appealed immediately to the English universities; but his appeal fell dead, and he returned to Africa having apparently accomplished nothing. But in 1859 Bishop Gray took up the story, and the two universities were persuaded to accept the challenge. This was done to a partial extent only. The universities of Oxford, Cam-bridge, Dublin, and Durham gave their names to a new missionary society which was then founded, not without frequent declarations on the part of its founders that it was to exist only for a short time and then to be merged in an older organisation; but, as was natural, money was raised in all parts, and only a small proportion came from the universities. Probably the secret of the enthusiasm with which the work was commenced was that there had been forthcoming, just at the critical moment, the natural leader of the expedition. Arch-deacon Mackenzie had just returned from Natal, to make preparations for a mission to Zulu-land. To him the call was made, and in his own modest way he at once obeyed. Leaving England in the autumn of 1860, he

Bishop Mackenzie consecrated

was consecrated in Capetown on January 1, 1861, and immediately left, with three priests, a lay superintendent, a carpenter, a labourer, and

144 The English Church in Other Lands

three native converts, who had been educated at Cape-

town. The mouth of the Zambesi River, which was

the natural approach to their destination, was the

beginning of their troubles. By Livingstone's advice,

they attempted the shallower Rovuma and found pro-

gress impossible. The Zambesi, to which they had to

return, was now shallower than when first attempted ;

and after eight toilsome weeks the party reached a point

called 'Chibisas,' whence they started on foot for the

higher lands on which they hoped to settle. At last,

not without collisions with slave-dealers, Livingstone

First

settlement

left them at Magomero, 4,000 feet above the

sea, with some rescued slaves on whom to

begin their work of education. But the site was not

a healthy one. Fever was generally present, and an

exceptional and unprecedented famine visited the

country. Reinforcements came to the mission, but

only to fall victims to the fever. The bishop, who had

gone to meet a new-comer, the Rev. H. Burrup, was

The Bishop's

death

thrown into the water by the capsizing of his

canoe; and on January 31, 1862, just thirteen

months after his consecration, he breathed his last on

the lonely island of Malo, where his grave for many

years called on the English Church to occupy the

continent, but called in vain. In February, 1863, his

successor was consecrated, and in May he arrived at the

mouth of the Zambesi. There he learned that only

three Englishmen of the original party were alive.

On reaching Magomero he was advised by the old

missionaries to move to a spot twenty miles away;

but he decided to occupy Morumbala. This was soon

abandoned, together with the people whom the older

MISSIONS ON THE EASTERN COAST OF AFRICA 145

missionaries had won, and whose confidence they had

gained. In 1864 Bishop Tozer sent to England the me-

The con- chanics whom he had taken out, and decided

tinent abandoned to establish himself at Zanzibar. Before the

mission on the mainland was utterly broken up, some

of the women and about twenty boys were taken to the

Cape; others were entrusted to the care of the Ajawa

tribe, and, as it turned out, with much sound judgment,

for in the first Livingstone Search Expedition of 1867

it was found that they were living together in peace

and comfort, dwelling much on the teaching of their

'English Fathers,' and expecting their return. Mean-

while the interest in the mission, now transferred to

Zanzibar, languished and died. The bishop was

Zanzibar educating a few lads given to him by the

Sultan; but it was felt that the great promise

of the original venture of Bishop Mackenzie had

dwindled to something extremely small, and so funds

failed as interest and hope failed. The mission had to

draw on its capital; its home expenses were high, and

the secretary reported to the committee in 1866 that

'he had been obliged almost entirely to abandon the

attempt to organise meetings, owing to the great expense

attending them; that collections and offertories had

fallen from 1,109l. in 1864 to 380l. in 1866; while sub-

scriptions had fallen below 400l. per annum; that

Dublin had withdrawn; that Durham had sent no con-

tribution; and that both at Oxford and Cambridge he

was told that 40l. or 50l. was the utmost that could be

expected.' Thus in about six years utter collapse had

followed a bright promise. The bishop returned to

England and by his presence raised a considerable sum

C. II. L

146 The English Church in Other Lands

of money. Finding that large home expenditure had hitherto failed in raising an income that would justify its continuance, he determined to throw the fortunes of the mission on the voluntary efforts of its friends ; but five years' experience showed that the plan was unpractical, and a paid home organisation was again resolved upon. This, combined with efforts abroad to carry out the original plan of the mission, revived interest, and the in-come of the mission is on a scale which does full credit to its supporters.

But while things were critical at home they were in even worse plight in Zanzibar. When Sir Bartle Frere visited the eastern coast of Africa in 1873, he made a careful inspection of all the missionary agencies at work in those regions. He found Dr. Steere in Zanzibar the solitary ordained missionary.

Threatened collapse at home and abroad

Several valuable lives had been lost: the climate of Zanzibar, which had been declared by Captain Burton to be very unhealthy, was now in worse odour than ever, but Sir Bartle Frere expressed his belief that its unhealthiness had been much exaggerated, and he wrote to the Archbishop of Canterbury in the following words : ' The same might have been said of India till we found out how to live there and to preserve health. I am sure that no men could live in India as I saw some of my countrymen living in Zanzibar, with such disregard of exposure and neglect of sanitary precautions, without losing health and often life.' Meanwhile Dr. Steere's industry at the work of translation, which had been commenced by Krapf and Rebmann, was producing results which would have their value when evangelistic work should be resumed in earnest. A station at

MISSIONS ON THE EASTERN COAST OF AFRICA 147

Magila on the mainland had been opened by the Rev. C.

A. Alington in 1867 ; but he had been called to England

by a summons which he could not disobey, and the post

had come to be held by a young layman, and was only

a pledge of future work. Other bodies had in the

meantime established themselves on the continent. The

Presbyterian Free Kirk of Scotland had actually occupied

missions on a station known as Livingstonia, on the Lake

Nyassa, the goal of Bishop Mackenzie's party which

they had failed to reach ; and the Established Church of

Scotland had founded the station of Blantyre, on the

Shire Highlands, close to the very spot on which Bishop

Mackenzie had resided.

In 1874, on the consecration of Bishop Steere, the

prospects of the mission at once brightened. Starting

Bishop from Lindi, about 400 miles south of Zanzibar,

Steere-re-

commences he established a party, chiefly composed of

work on the released slaves who had been trained at Zan-

mainland zibar, at Masasi, 130 miles inland, and on the road to

Lake Nyassa. The Rev. W. P. Johnson subsequently

established a mission, 250 miles beyond Masasi, at

Mwembe, in the Ajawa country, where he secured the

good-will of the chief Mataka. Archdeacon Farler

from Magila has developed the work in the Usambara

country, where there are five stations. It is difficult to

discover the number of baptized converts, whether

among the rescued slaves or the natives; but it has been

stated that not fewer than 800 natives of the country

are ' under the influence of the mission.' After Bishop

Steere's death in August 1882 great difficulty was ex-

perienced in finding a suitable successor, till in 1884

L 2

148 The English Church in Other Lands

the Rev. C. A. Smythics was consecrated the fourth

Bishop of Central Africa.

On Lake Tanganyika, which until Burton and

Speke's expedition of 1857 was supposed to be part of

Lake Tan- Lake Nyanza, the London Missionary Society

ganyika has an extensive mission under whose auspices

a road has been made connecting the twc lakes.

It now remains to describe the very gallant oc-

cupation by the Church Missionary Society cf the

Iake great lake Victoria Nyanza, which lies on the

Nyanza equator. In 1857 Captains Burton and Speke

saw only the southern end of Lake Nyanza, and it was

not until 1861 that Captain Speke, in company with

Captain Grant, fully explored the lake and telegraphed

to England the brief but significant message 'The Nile

is settled.' Captain Speke claimed but a modest share

of the credit of this discovery. He wrote: 'The mis-

sionaries are the prime and first promoters of this

discovery. They have been for years doing their

utmost, with simple sincerity, to Christianise this negro

land. They heard from Arabs and others of a large

lake or inland sea, and they very naturally, and I may

add, fortunately, put upon the map that monster slug

of an inland sea, which so much attracted the attention

of the geographical world in 1855-6 and caused our

being sent out to Africa.' In 1864 Sir Samuel Baker

discovered the smaller equatorial lake which lies further

to the westward and is called the Albert Nyanza.

In 1874 Mr. H. M. Stanley circumnavigated the

Mr. H. M. Victoria Nyanza and had an interview with

Stanley and King Mtesa, who had previously received Speke

King Mtesa and Grant. He found him no longer a rude savage,

MISSIONS ON THE EASTERN COAST OF AFRICA 149

but earnest in his profession of Mohammedanism. Mr.

Stanley recounted, in a letter which appeared in the

Daily Telegraph of November 15, 1876, his experiences

with the king, and assured the English people that

Mtesa was willing to receive and protect Christian

teachers. The story seemed to many incredible; others

thought that the king had deceived Mr. Stanley by fair

words; to others happily it appeared a providential

opening. Three days after the letter had appeared, the

Church Missionary Society received an offer of 5,000l.

towards the cost of a mission to the Victoria Nyanza.

The C. M. S. Another offer of an equal amount was made

mission to within a few days; and the Society, thus en-

Lake Nyanza couraged, determined to establish a mission in

an almost unknown country, 800 miles from the coast.

In 1877 the first exploring party under the leadership

of Lieutenant Shergold Smith, R.N., reached the lake,

and found the king as good as his word, but soon after-

wards a dispute, caused by an Arab trader who had fled

to the mission party for protection, caused them to be

attacked and all but one were killed. In the early part of

the next year the mission was established at Mpwapwa

about 150 miles from the coast, and from thence it was

determined without delay to push onwards, the stations

on the route being regarded at first only as resting-

places, although they have since become centres of light

and sources of Christian influences to the tribes around.

In 1884 the Rev. J. Hannington, who two years before

had led a party to Mpwapwa, was consecrated Bishop of

Eastern Equatorial Africa, and a boat named the

'Eleanor' was launched on the waters of the Lake

Victoria Nyanza, while on the coast the missionary

150 The English Church in Other Lands

steamer 'Henry Wright' is at the service of the party. The bishop found himself at the head of a mission which had five stations, thirteen European missionaries, and sixty-eight native Christians, of whom forty were communicants. It is not pretended that the spiritual hindrances to the Gospel in these regions are to be compared with those which confront the evangelist in India. There are no caste prejudices, no systems of faith crystallised by the observance of many generations; but with all these deductions it may reasonably be doubted whether in so short a time as seven years from the despatch of the first exploring party a mission has ever been so wisely and successfully planted in its integrity as has been the mission to the Victoria Nyanza.

In 1884 King Mtesa died, not ignorant of Christianity, but not having been baptized. It was feared that his removal might place the mission in danger, but, for the time at least, the influence of the missionaries prevailed with the people, and the slaughter which commonly marks the decease of an African monarch, was not allowed.

But the fair prospect was soon clouded. Mwanga, the new king, dreaded the increase of Europeans in his country, and was jealous of the missionaries' influence. In October 1885 Bishop Hannington determined to go to Uganda by a new and short route. When within about four days' journey from Uganda, he and his fifty companions were seized and imprisoned; further instructions were awaited by the captors, and the order at length came from the king that they were to be executed. The news that this

Missions of the Eastern Coast of Africa 151

dread sentence had been carried out, only four of the

party having escaped, reached England on New Year's

Day 1886. The hope that there might be some

exaggeration was cherished, but there seems to be little

doubt that the good bishop's career ended in a death

that may be called sacrificial in its character.

A glance at the map of Africa is or ought to be, a

strong stimulant of missionary zeal; whatever may be

the fortune of the continent in regard to material

things, it is at present a large blank in the map of

spiritual adventure. Somalis and Gallas in vast num-

bers occupy the territory between Mombasa and Aden,

the natural centre of evangelistic work both in Arabia

Prospects of and in Abyssinia. The corrupt Churches or

missions in Egypt and Abyssinia, and the absolute efface-

ment by the power of Islam of the Churches

of North Africa, these present problems to be dealt with

only by men of profound wisdom and charity. On the

Western Coast, as the next chapter will show, much has

been done; and, though to stir up the energies which

may be content to rest with the accomplishments of

the past, Mr. H. M. Stanley reports a residence of six

years on the river Congo, during which stations have

been established on its banks for the purposes of trade

for 1,500 miles from the coast. With the opening of

the country lying between the Soudan and the equator

the whole continent will have been made known to the

world, and it will be for the Church to cross and recross

it in divers directions with chains of mission stations.

152 The English Church in Other Lands

CHAPTER XII.

MISSIONS ON THE WESTERN COAST OF AFRICA.

Sierra Leone, to which country has been given the ill-sounding name of 'the white man's grave,' has the

high honour of being the scene of noble devotion and prodigality of life in the cause of Christianity unparalled in any other part of the world. Desolated for

many generations by the atrocities of the slave trade, its very misfortunes led to its first being cared for by philanthropic men. In 1787, Granville Sharpe pro-

First settle- cured the settlement on the peninsula of

ment Sierra Leone of a number of released slaves who were living in great indigence and misery in the

streets of London. Four years later, Wilberforce and his friends obtained for the Sierra Leone Company

possession of the peninsula, and of several forts and factories along the Gold Coast. In 1804 the Church

Missionary Society sent its agents to Western Africa; in 1808, Sierra Leone became a British colony, and the

Government having in the previous year abolished slavery throughout the British dominions, the living

cargoes of the slave-ships which English cruisers captured became free on their landing on English

territory.

Into this colony there were gathered members of various tribes, more than one hundred in number, speaking widely different languages : it was therefore

found necessary to make English the common medium of instruction. For it soon became apparent that only

MISSIONS ON THE WESTERN COAST OF AFRICA 153

by a native ministry could the Church be maintained in regions so fatal to the European. In the first twenty

Mortality of years of the existence of the mission fifty-three white people missionaries or missionaries' wives died at

their posts. In 1823, out of five missionaries who went out, four died within six months ; in the next year six

volunteers were accepted and of them two died within four months of their landing. These losses seemed but

to draw out more zeal, for in the next year three more went forth, of whom two died within six months; but

neither then nor at any subsequent time has there been any difficulty in filling up the ranks of the West African

Mission.

In 1852 Sierra Leone became a diocese, but the first three bishops—Vidal, Weeks, and Bowen—died within

The episco- eight years of the creation of the see. The pate

Church has now become self-supporting and self-expanding; the whole of the pastoral work is in

the hands of an indigenous clergy, and the educational institutions have supplied evangelists and teachers for

the regions beyond.

Foremost among the extensions of the Sierra Leone Church must be placed the Yoruba and the Niger mis-

Yoruba and sions, 1,300 miles to the eastward. For gene- the Niger

rations the people groaned under the burdens of their rulers, who contended with each other for the

privilege of selling the people into slavery. About the year 1820, a small company of Yorubans fled for shelter

to the desert, and many others joined them in their comparative safety. Obliged for reasons of self-preserva-

tion to enlarge their borders and to seek a wider field, they ventured into the hill-country and there built huts

154 The English Church in Other Lands

and cultivated the soil. At length the refugees of 130

towns were collected together; they built villages, which

they named after the places which they had left, and

the whole colony they called Abbeokuta. In

Abbeokuta thirty years they became a peaceful and in-

dustrious but heathen community of 80,000 souls,

sacrificing human victims to the blood-thirsty deities

whom their own imaginations had created. Among them

were some Yorubans, who on their release from the

grasp of the slave-dealer had imbibed some Christian

teaching at Sierra Leone, and thence had returned to

their own land. They were in their measure and

degree missionaries to their brethren; their report of

English kindness and love prompted the colony to send

to Sierra Leone a request for teachers. A young cate-

chist, Mr. Townsend, visited them; and two years later,

having been meanwhile ordained, he returned with two

other clergymen. Now the powers of evil were active;

persecution was resorted to; the tyrannical kings of the

adjacent country of Dahomey interfered; in 1867 all

the churches, with a single exception, were despoiled,

worship was forbidden, and the missionaries, driven out

of the country, found refuge at Lagos; but the first to

return was a native priest. One of the churches was

rebuilt as a solemn act of expiation, and Christianity

revived in greater vigour than it had ever previously

shown.

So long ago as 1841 the British Government sent

three ships of war to open the regions of the River Niger

to legitimate commerce. They carried with them a

clergyman attached to the Church Missionary Society's

staff in Sierra Leone, and Mr. Crowther, a lay-teacher,

MISSIONS ON THE WESTERN COAST OF AFRICA

155

who had been a slave. The expedition was doomed to

be a conspicuous failure, 42 out of 150 white men,

Rev. S.

(afterwards

Bishop)

Crowther

who were engaged in it, having died in sixty-

two days. The clergyman, however, managed

to pick up enough of the Hausa language

to enable him with further study to translate portions

of the Old and New Testament into that tongue, which

is one of the most widely-spread of African languages.

The Christian negroes who had accompanied him

joined with him, on his return, in the assurance that

the land was open to the Gospel. Another expedition in

1854 penetrated 500 miles into the interior, and in

1857 yet another expedition was sent. Mr. Crowther,

who had meanwhile been ordained, remained behind and

established himself at Onitsha, where the first mission

Mohamme-

was formed. Mohammedanism and its accom-

dan cruelty

panying slave trade hindered the work in many

ways; but the progress of the mission, which from the

first has been conducted wholly by native clergymen and

teachers, has been continuous and eventful. Stranger

than the wildest dreams of fiction has been the career

of Mr. Crowther. Born in slavery, he was bartered as

a lad in exchange for a horse, and was returned on his

owner's hands as an unfair bargain. On two sub-

sequent occasions he was exchanged for rum and

tobacco respectively. In his hopeless misery he tried

by suicide to put an end to an existence which was a

protracted burthen. Sold to Portuguese traders, and

from them rescued by an English cruiser, he was

landed at Sierra Leone a free man. Here and in

England he was educated by the Church Missionary

Society, and he went with Mr. Townsend to Abbeokuta

156 The English Church in Other Lands

in 1845. At that spot he met with his mother and

sisters, from whom he had been separated for many

years, and he led them to embrace Christianity. In

1857 he went to the Niger, and in 1864 was conse-

crated, in Canterbury Cathedral, bishop of the mission

of which he had been the founder.

Islam still holds possession of the land, and among

the pagan tribes is constantly making raids and carry-

ing away the people as slaves. The hope of the

country centres in the bishop and his twelve native

clergymen. A steamer, known as the 'Henry Venn,'

enables the bishop to visit the various stations on the

river at all times of the year. Industrial schools

are doing their work. The plough is bringing the

soil under cultivation, and the mendicancy of Mo-

hammedanism is giving way to self-respect and honest

labour.

Between Sierra Leone and the Gold Coast there lie

Liberia colony of Maryland or Cape Palmas. In 1821

and Maryland the American Colonisation Society established

the republic of Liberia, as an outlet for free blacks, who

enjoyed but a limited amount of independence in the

United States, in consequence of local prejudices too

strong to be eradicated. It was hoped, too, both that the

policy of manumission would be encouraged, and that

the new colony would carry civilisation and Christianity

to the 30,000 negroes in the country. In 1835 the

American Church established a mission at Cape Palmas,

and in 1851 a resident bishop headed the work. The

climate proved to be a very great hindrance, and made

evident the necessity of committing the work at the

MISSIONS ON THE WESTERN COAST OF AFRICA

157

earliest possible date to natives of the country. The

first bishop was no novice ; he had laboured in the

The

American

Church

Mission

colony for fourteen years before he was called

to the episcopate, and his whole service ex-

tended over thirty-four years. To Bishop Payno

succeeded another labourer of long standing in the field.

Bishop Auer was marked out by his conspicuous services

for the vacant post. He was summoned to America for

consecration, and he returned to Africa only to die. He

held one confirmation, ordained two priests, and before

the dawn of the next day had passed to his reward.

The third bishop, Penick, who had been rector of a

church in Baltimore, thought that the time had come

when the work in the malarious districts might be en-

trusted to natives, and he established himself on the

hills. After six years he resigned, his health proving

that he was unfitted for the work, and in 1885 he was

succeeded by Bishop Ferguson, a native Liberian,

whose life has been spent in the country. The whole

staff of the present mission—bishop, priests, and lay-

teachers—are natives either of Liberia or of Maryland,

and are inured to the climate and its peculiarities.

Yet another mission on the Western Coast of Africa

demands notice, and it is of peculiar interest, in that it

originated, not in England, but with the daughter

Church of the West Indies. In 1851 the Rev. R.

Rawle, the Principal of Codrington College, Barbados,

made an appeal to the West Indian Church for Africa.

The Pongas

Mission

'We want,' he wrote, 'to leaven the West

Indian dioceses with missionary feeling. We

wish to make it a part of everyone's religion—in a

population mainly derived from Africa, and, where not

158 The English Church in Other Lands

so derived, deeply indebted to Africa, by wrongs inflicted and by benefits obtained-to help in Africa's conversion.

A great reaction is to be stirred up, opposite in direction as in character to the traffic by which these colonies were peopled, sending back to Africa, as missionaries, the descendants of those who were brought over here as slaves.' On June 16 of that year, the 'West Indian Church Society for the furtherance of the Gospel in Western Africa' was founded in Barbados. The other West Indian dioceses joined in the undertaking, and some help came from England, where a Corresponding Committee exists. In 1854 the first offer of personal service was made. A Barbadian clergyman, of more than middle age, regarded the death of his wife as a call to him to devote the rest of his life to Africa.

Landing with Bishop Weeks at Sierra Leone in December, 1855, Mr. Leacock had no fixed plans, and left the scene of his work to be decided for him. The captain of H.M.S. 'Myrmidon' suggested to him the country round the Pongas river, about a hundred and fifty miles north of Sierra Leone. This seemed a providential opening, and Mr. Leacock was landed at the mouth of the Pongas, and commended by the captain to the good offices of the king, who promised fairly. But when the ship of war had steamed away, Mr. Leacock and his lay companion found that everything was changed. The Mohammedan chiefs warned the king that the presence of missionaries would injure the slave trade, and the king lent a ready ear to their counsels. No children came to school, and as the poor teacher lay sick on his bed in a miserable hut, hands and feet swollen with mosquito-bites, he saw his few possessions pilfered by the people,

MISSIONS ON THE WESTERN COAST OF AFRICA 155

while he was impotent to interfere. Things were truly

at a low point of hope, and, just when despair was win-

ning the day, a strange visitor came to the hut. This

Chief was a young man, Lewis Wilkinson, son of a

Wilkinson

chief of Fallangia, bringing an invitation from

his father. Ill as he was, Mr. Leacock went with him,

and, to his surprise, was welcomed with absolute reve-

rence by the chief, who with much emotion recited the

Te Deum. The explanation was forthcoming, and the

story was a strange one. The old chief had spent some

of his early years in England, and in the family of a

clergyman. Returning to Africa in 1813, he had

gradually relapsed into heathenism. After many years a

severe illness reminded him of his baptism, and of the

higher teaching which he had received; and for twenty

subsequent years, with much remorse, he had been

endeavouring to recover what once he had learned, and

his daily prayer had been that a missionary might be

sent to him. Now, in Mr. Leacock's arrival he saw the

answer to his prayer, and he could not do enough to

show his gratitude. He immediately gave him the best

lodging that was available, and he gave a piece of land,

on which, by the liberality of the Churches of America

and England, a mission-house was built. Mr. Leacock

died in 1856, after repeated attacks of fever. Several

who had volunteered died at their posts; and it was

found necessary to allow only Africans or West Indians

to join the work. At present the four clergymen who

occupy Domingia, Fallangia, Farringia, and the Isles

des Los, are all of negro race, and have been educated

at Codrington College, Barbados. Not only have they

done much spiritual work, but they have also introduced

160 The English Church in Other Lands

a higher civilisation and peaceful industry. Factories and printing-presses are doing their work in the land, Christianity and the people have been taught to grow and civilisa- cotton with more success, and to dress it by tion machinery, until it commands its price in the English market. The old chief Wilkinson died in 1861, but his sons continued the protection and sympathy which he consistently gave to the mission. The present condition of the mission is critical. What was possible to be done has been done. The Prayer Book and the New Testament have been translated into Susu ; many hundreds of converts have been won. Meanwhile, France on one hand, and Germany on the other, are looking wistfully at adjacent territory, with a view to annexa- tion. It is felt that the little band of missionaries should no longer be left without a head, and a proposal to establish a missionary bishop on the Pongas has been laid before the Church.

CHAPTER XIII.

MISSIONS IN THE EAST INDIES.

From the time of Herodotus downwards, what is now known as 'the Eastern question' has occupied the successive attention of the nations of the West, and history rulers of shows that the nations which in succession India have been the link between the East and the West have for the time being risen to the height of opulence and influence. Arabia, Tyre, Alexandria, and Rome in the earliest times; Venice and Genoa in the middle ages;

C H

M

162 The English Church in Other Lands

Portugal, Holland, France, and England since the route was diverted by the discovery of the Cape of Good Hope in 1498—each in their turn have found in Hindostan and in its abundant natural products a wide field for the energies of commerce, and for the enlargement of their own importance. Portugal, Holland, and England, alone of all the nations of the world, have attempted to make India their own; but the supremacy of Portugal and Holland was short-lived. India is now an English dependency ; in direct revenue it adds nothing to the nation's wealth, yet of nothing is the country so jealous as of its undisputed possession.

How we obtained it; how a little company of traders first settled on its shores, without possessing a rood of English land; how settlements were formed here and possession of there at long intervals; how kingdom after India kingdom has come under our rule, by conquest, by treaty, by dissensions of rival rulers, by annexation, until at length, from Cape Comorin to Peshawar and from Singapore to Afghanistan, the whole country is held as a huge garrison—is beyond the scope of these pages to record. If a nation's conscience is governed by the rules which mould the conscience of an individual, the story is not a subject for boasting; but the verdict of posterity will admit that England has conferred on India, however won, many blessings which under its native rulers it would never have known. Not only has English rule introduced the advanced civilisation of the West, and covered the land with canals and railways and telegraphic wires; it has given to India the treasures of literature, and the blessings of a free press, and it has established an equable system of administration under

MISSIONS IN THE EAST INDIES

163

laws to the making of which the natives themselves

contribute. But the highest gifts, the truest civilisa-

tion, it could not give. When England first acquired

supremacy in India, the time had not gone by when

Governments were wont to undertake the task of evan-

gelisation. It was ever a work requiring more delicate

machinery than the edicts of Emperors or the bulls of

Popes; and whatever England might have done or

desired to do in this regard a hundred years ago, our

religious divisions make impossible now. But what

Governments cannot do is all the more incumbent on

the Church, and it is to the credit of the consciences

of Christian people, in America and in Germany as well

as in Great Britain, that from the first they have

recognised in India the field of special difficulty and the

scene of noblest effort.

The first contact between India and Christianity

occurred long ago. In apostolic times, or in the period

Early con- immediately following, the disciples of St.

verts to Thomas, if not the apostle himself, made

Christianity numerous converts among the Jewish com-

in India munities, who had settled in India before the invasion

of Alexander, and the heathen of Southern India, who

were driven by persecution to take refuge in Travancore.

A church which derives its bishops from the patriarchs

of Babylon and Antioch has existed in Malabar for more

than 1,500 years, and, so long ago as the ninth century

of our era, obtained from native princes certain conces-

sions and privileges. From time to time the Churches

of Europe and Western Asia sent missionaries to the

East. The Scriptures found a place in more than

one Oriental library; and the Malabar Christians, free

162

164 The English Church in Other Lands

from distinctly Roman theology until the arrival of

the Portuguese, welcomed their Western visitors as

brethren. Some sixty years later, when the Portuguese

were expelled from India, the congregations on the

coast were absorbed into the Church of Rome, while

the congregations of the interior asserted their in-

dependence.

After Xavier, the next evangelist of note was Ziegen-

balg; and the Danish missions rendered conspicuous

Danish

missions

service in Southern India. But Denmark

was a poor country, and England gave money

to their missions; on Ziegenbalg's death, funds from

Denmark failed, and the Danish missions were adopted

by the Society for Promoting Christian Knowledge,

until in 1824 they were transferred to the Society for

the Propagation of the Gospel. Schwartz has the credit

of founding the first non-Roman mission in Tinnevelly.

When he died, in 1798, he could point to hundreds of con-

verts, to a higher tone in the administration of justice, and

to respect which was accorded to himself by rajahs as

well as by the poorest of their subjects. Then towards

the close of the last century, Carey, a Baptist shoe-

maker from Northamptonshire, reached Calcutta and

was soon followed by Marshman and three friends. The

Government, alarmed at the arrival of so large a body,

ordered them to re-embark, and they took refuge in the

Danish mission at Serampore, where they laboured hard

Serampore

Baptist

mission

at the work of translating, printing, teach-

ing, and preaching. When Lord Wellesley

required a Bengali scholar to teach in the newly

established college at Fort William, he had to ask the

missionary whom the Government had banished from

MISSIONS IN THE EAST INDIES

165

Calcutta some years before to accept the post. Carey lived on until 1834; but long before his death he had kindled the fire of missionary zeal in England and in America.

It must be acknowledged that until the year 1813 the missionary work that had been done in India had been the work of bodies not in communion

English Church missions with the national Church. Even the missionaries who were supported by Church Societies were in Lutheran orders. Several of the chaplains of the East India Company had contributed their share to the work; but their numbers were quite unequal to the task of ministering to the servants of the Company. Some of them did good service in making known to Parliament and to the world the horrors of heathenism, which then prevailed in the country; but it was not until 1814, when the East India Company's new charter made the country open to the Christian teacher, that the first actual missionary in Anglican orders was sent to India.

Let us attempt to understand what is the nature of the work of a missionary in India, what the country is like, who are the people, and what are the foremost hindrances in the way. India is not a homogeneous country, as people are prone to think. It is not one nation, but a congeries of nations differing one from another in character, in language, and in physique quite as widely as an Englishman differs from a Pole, or a Russian from a Spaniard, and occupying a seventh portion of the globe. They possess literature, sacred books, poems, philosophic treatises, and legends, whose massiveness is appalling. To the lack

Conditions of missionary work in India

166 The English Church in Other Lands

of cohesion among these nations of varied creeds and languages we probably owe our retention of the land;

Varleties of but these many diversities add infinitely to the difficulties of the Evangelist. The mere

rare and language thought of the babel of tongues is enough toappal the bravest. Excluding English, the language of

the Government and of the highest education, which is rapidly becoming the language of educated India; ex-

cluding Sanskrit, the literary language of the Brah-

mans and other Indo-Aryans ; excluding Persian, the literary language of the Mohammedans ; excluding the

languages spoken on the further side of the Indian frontier, such as Beluchi on the north-west, and the

Burmese dialects on the eastern side of the Bay of Bengal, the languages spoken within the limits of India

proper are not fewer than one hundred in number.

About one-fifth of these are cultivated, writes Bishop Caldwell, but they are all capable of being used for

the highest purpose to which a language can be applied-the conveying of the message of God's love to

the soul and the soul's returning answer of grateful love. It is probable that in time the larger number

of the people of the East may be reached by English, as the knowledge of it spreads through the land by

means of the schools which the Government so liberally encourages. The process will not be without its dis-

advantages ; the people will be strange to its idioms; and the preachers, untrained in the modes of thought

and expression natural to the people, will not be in fullest sympathy with their intelligences. For the

present, however, as in the past, the duty of the Church is to recognise the fact that, wherever a people speak a

MISSIONS IN THE EAST INDIES

167

language of their own not understood by their neighbours, there is required a Bible, school-books, and, at

least, the elements of a literature in the tongue which

they understand.

In the northern region, of which Peshawar is the

capital, two millions speak the Pashtu language. In

Cashmere, where by the jealousy of its rulers, missionary work has been much hindered, the vernacular is

spoken by a million and a half of people. In Thibet,

where Hinduism begins to be supplanted by Buddhism,

and where on the north the Russian Church has a

mission and the Moravians have a station, the Thibetan

language is the only vehicle of communication; while

in Assam, with its numerous tribes, each with its own

language, a million and a half of people speak Assamese,

which is supposed to be a dialect of Bengâli. Leaving

the frontier tribes from the Indus to the Brahmapootra,

India proper, with all its 'nations and kindreds and

peoples and tongues,' lies before us with its three

families of languages—Indo-Aryan, Dravidian, and

Kolarian, and their numerous offshoots and sub-divisions. Seven languages at least are grouped under

the name of Kolarian, and of these the best known are

the Santal, the Munda, the Ho, spoken by more than

three millions. The Indo-Aryan vernaculars are

spoken over a wider area and by a far larger number of

people than any other Indian language, and they belong

to the same family as our own and most of the other languages of Europe. In Lower Bengal, Bengâli is spoken

by 36,000,000; Oriya by 5,000,000 ; Hindî, including

its Mohammedan dialect of Urdû, is spoken by more

than 100,000,000 ; Panjâbi by 12,000,000. Then in

168 The English Church in Other Lands

Bombay Sindhî is spoken by 2,000,000 ; Gujerâthî by 7,000,000 ; Marâthî by 15,000,000. In consequence of the wide area over which these languages are spoken, and of the isolation in which, until recently, the people lived, a varicty of dialects have sprung up, and it is said that of Hindî alone there are twelve distinct dialects. The Dravidian languages, twelve in number, not reckoning local dialects, are spoken in every part of Madras, in the southern portion of the Bombay presidency, in the Central Provinces, and even in some isolated parts of the presidency of Bengal. Not to do more than mention the Orâons, the Santhals, the Khônds of Orissa, the Gônds of the Central Provinces, the Tudas, and the Kotas, there stands out in prominence the Tamul, the most cultivated language of all, and possessing an extensive literature. It is spoken by 14,500,000 ; Telugu, the Italian of the East, is the language of 15,500,000 ; Canarese of 9,250,000 ; Malayâlim of 3,750,000. The people who speak the Dravidian languages are reckoned at 45,660,000.

Among these nations, differing so widely in race and tongue, there is one thing in common, a religious contempt for the English people as unclean, and a not unnatural jealousy of them as a conquering and usurping power. If the religions of India are fewer than its tongues, there is in them—at least in the foremost religions—a force of resistance to the Christian teacher which the religions of Greece and Rome could not oppose. These had no priestly caste, nor sacred books ; but in Brahmanism, which is the faith of more than 187,000,000, we have a creed so ancient that its very origin is lost in

Antipathy to English as conquerors and rulers

MISSIONS IN THE EAST INDIES

169

the region of pre-historic myth, and a system which every-

where recognises the Divine, and prescribes, to an

Strength of non-Christian religions of India

eminently conservative people, religious rites

for every incident of life, from the cradle to the

grave. Its sacred books date from at least 900

years before Christ; and that which we lightly speak of

Brahmanism

as Custe, and which some declare to be only

a social institution, has welded together Hindu

society, by the marvellous knowledge of human nature

with which it is instinct, into a compact and wellnigh

impregnable mass. So much is this system ingrained

into the hearts of the people that the greatest sticklers

for its unimpaired observance are the Sudras, who are

the chief victims of its austerities. To receive baptism,

to worship in a Christian church with an alien people,

to receive the Holy Communion from an alien priest,

is to place the Hindu convert at once and for ever out-

side the pale of humanity, and to separate him from

every tie of family and kindred. Christianity has not

been the only opponent of Brahmanism. In the seventh

century before the Christian era, its supremacy was

challenged, and the foremost of its reformers was Sakya

Mouni, a king's son, in what is now the kingdom of

Buddhism

Oudh; dissatisfied with the materialism and

sacerdotalism of his religion, he gave himself up

to meditation and asceticism. Neither the splendour of

the Court nor the happiness of domestic life could divert

him, and he devoted his life to the task of proclaiming the

Divine light, which he believed to have entered into his

own soul, whereby he became Buddha, the enlightened

one. By his own labours, and by a system of missionary

organisation which was adopted after his death, his creed

170 The English Church in Other Lands

covered Ceylon, Burmah, Siam, China, Tartary, and Thibet, and its presence was felt on the borders of European Russia. For a thousand years it was dominant in Hindostan, until a revival of Brahmanism expelled it. It absorbed into itself much of the Confucianism of China and Japan, and at this moment 450,000,000 profess this hopeless creed, which, in its dreamy apathy and childish superstition, is the most priest-ridden religion in the world. The third great religious system, Mohammedanism, is the only non-Christian creed which attempts the work of proselytism. Fifty millions of souls in India cling to it, and among them every class is to be found: the Sunni with his traditions, the Shiah with his laxer sentiment and his literary taste, the Pantheistic Sufi, the fanatical Wahábi, all of them feeling that their great argument—victory by the sword—has failed them, and that they must seek other means of conversion.

Against these three great systems the Church has sent forth scanty forces, badly equipped and meagrely supported. In each the wise missionary will discover some common ground. In Brahmanism, the last stronghold of antique paganism, which invests every hour and every relation of life with religious significance, the devout Christian sees something which is entitled to respect; for in the so-called materialism and sacerdotalism of this religion is an imperfect but striking analogy with the system of the Christian sacraments and priesthood, and in the system of Caste itself there is something which is closely connected with the doctrine of the Incarnation. The Hindu is familiar with the idea of an incarnation, is fully imbued with the

doctrine of an atonement, and his mind, while it will reject Christianity as an abstract system of philosophy, will more readily take in the conception of the brotherhood of the Christian Church. In Buddhism, effete and fossilised as it is, the attitude of its votaries is not disinclinced to the attractions of the devotional Christian life; while in Mohammedanism, if only it were true to its own standards, we have in common the doctrine of the Fatherhood of God and the duty of temperance. But, while we admit with St. Augustine that 'every religion, however many its errors, has in it some real and divine truth,' we must not forget that the Hindu races are everywhere fossilised and powerless, that apathy and helplessness wrap themselves round the followers of Buddha, and that a moral blight uniformly follows in the train of Islam. The Koran and the Vedas contain gems of thought for which the world is the richer ; but our admiration is checked when we know that such passages are only extracts from a mass of matter so foul and degrading that it has been found impossible to select continuous portions of sufficient length to set in the Government examinations which should not offend the most tolerant canons of taste.

So much for the systems against which it is our duty to lay siege. The difficulties which they present are enormous; there are other hindrances and difficulties, generally of a negative kind, on our own side. The men who conquered and governed India were the greatest soldiers and statesmen of their time; their country grudged them nothing; they had money, troops, advisers, colleagues at their desire. The men who have attempted the conversion of India have, with

172 The English Church in Other Lands

some notable exceptions, been men of only average ability, few in number, ill-supplied with worldly resources, often opposed, never supported by the civil power.

The same power has deprived the missionary Church of the exercise of its full liberties, and this probably

Hindrances to Church growth in India

of the Church herself. When in 1814, on the representations of Wilberforce and others, a bishop and three archdeacons were accorded by Parliament to India, there was not a single clergyman of the English Church engaged in missionary work in the land. The whole clerical body consisted of the chaplains of the East India Company, which had been compelled to relax its opposition to missionary work generally. The bishop was but a chaplain-general

Limited episcopate

in episcopal orders, and his position was one of limited authority, unique probably in the whole scope of ecclesiastical history. He was consecrated under letters patent from the Crown; but whereas the letters patent 1 issued on the consecration of a colonial bishop set forth that the nominee of the Crown, when duly consecrated, 'may by virtue of such appointment and consecration enter into and possess the said bishop's see as bishop thereof, without let or impediment from us, our heirs and successors, for the term of his natural life,' the nomination and appointment of the

1 The phrase runs : 'Such bishop shall not have or use any jurisdiction or exercise any episcopal functions whatsoever, either in the East Indies or elsewhere, but only such jurisdiction and functions as shall or may from time to time be limited to him by His Majesty by letters patent under the great seal of the United Kingdom.'

MISSIONS IN THE EAST INDIES

173

Bishop of Calcutta was declared to be 'subject to such power of revocation and recall as is by law vested in us and our successors.' This has been repeated in all subsequent letters patent; and the jurisdiction of the present metropolitan, as of his predecessors, is declared to be 'subject nevertheless to the general superintendence and revision of the Archbishop of Canterbury for the time being.' Thus, on the two occasions on which bishops have been consecrated in India, the consecration has taken place under a commission from the Archbishop of Canterbury, the Indian bishops being unable to consecrate mero motu.

In the course of years the whole condition of things has been changed, but the law remains the same. In 1814, the ecclesiastical establishment was coextensive with the whole clerical body; every year made this to be less and less the case. At present there is not an established Church in India; but there is within the Church an establishment, much limited and restricted by Acts of Parliament, which is a very serious hindrance to the growth of the whole Church. The clerical body in India now numbers about 625, of whom about 165, including the bishops, are chaplains. No priest is eligible for the office of archdeacon unless he be a chaplain. Of the remaining 460 about 68

Changes demanded

are engaged in education, in ministering to Europeans on plantations, in harbours, and in smaller towns; and the remainder, the vast majority of the whole, are missionaries, and of these again 217 are natives of India. The existence of an ecclesiastical establishment for the benefit of the servants of the Crown who hold India in subjection and peace is as much to be

174 The English Church in Other Lands

justified as the maintenance of a medical staff, who shall care for the physical health of these classes; and it is quite just that these establishments should be maintained by the taxation of the land. But no injustice could be more patent than to tax a heathen people for the maintenance of a clergy who should attempt their conversion. Thus the bishops and chaplains are by their appointment, and still more by the Royal proclamation of 1858 precluded from any interference with the religious beliefs of the people.1

For the due prosecution of the work of the Church the bishops of India must be multiplied and their chief work must be evangelistic; for the English population will never increase as in a colony. If the establishment cannot become missionary, as no one desires that it should, the chaplains must be placed with their missionary brethren under their natural superiors in spiritual things, who need have no connection with the State. The present anomalous state of things is fatal to all growth. No statesman will bring Indian ecclesiastical matters before Parliament; and without Parliamentary action the repressive force of ancient Acts remains and forbids absolutely the erection of bishoprics within the

1 The following is the passage referred to :-‘Firmly relying ourselves on the truth of Christianity, and acknowledging with gratitude the solace of religion, we disclaim alike the right and the desire to impose our convictions cn any of our subjects. We declare it to be our Royal will and pleasure that none be in anywise favoured, none molested or disquieted, by reason of their religious faith or observances, but that all shall alike enjoy the equal and impartial protection of the law; and we do strictly charge and enjoin those who may be in authority under us that they abstain from all interference with the religious belief or worship of any of our subjects, on pain of our highest displeasure.’

limits of the dominions of the East India Company in

1814 when the see of Calcutta was formed, or in any

other part of India without the consent of the civil

authorities; neither can a bishop hold any see in British

India unless he accepts the obligations involved in the

position and status of a chaplain. A bishop

Travancore

of the ordinary type, free from all civil re-

strictions, labours in the protected State of Travancore;

but in Madras, where the large missions demand

episcopal care always at hand, the exigencies of the

position have driven the Church to the unsatisfactory

arrangement whereby two veteran missionaries supervise

the missions of two societies, not as bishops with in-

Tinnevelly

dependent authority but under a commission

from the Bishop of Madras, revocable at any

moment, and absolutely at an end on the vacancy of the

see.

The growth of the Church, whether among Euro-

peans or among heathen tribes, is shown in other lands

to be largely dependent on a vigorous episcopate in-

creased freely as occasion demands: the stunted con-

dition of a large portion of the Church in India justifies

the belief that the root and cause of its stagnation is the

impossibility of expanding its work and increasing its

organisation with the freedom elsewhere enjoyed.

175 The English Church in Other Lands

CHAPTER XIV.

MISSIONS IN THE EAST INDIES (continued).

When Bishop Middleton was sent to Calcutta in 1814 he had everything to begin. There was scarcely a decent church, but Divine service was held in riding-schools, in verandahs, in any place where people could be sheltered. The chaplains of the Company did not desire his presence, and were content to regard the Governor-General as their ordinary. He was nevertheless bound hand and foot by precedents and legal restrictions. When he wished to ordain some of the catechists whom Schwartz had trained and who had been working for the Church, the Act of Uniformity immediately confronted him. He was told that he could perform service only in English, and that as the candidates were not British subjects they could not take the oath of supremacy, nor could it be dispensed with. Bishop Middleton never ordained a native of India; but he saw the necessity of founding a college in which the converts should be educated for the ministry, and in 1820 he laid the foundation of Bishop's College at Howrah on the opposite side of the Hooghley. This institution has now been transferred to Calcutta; but it must be admitted that the very little progress which missions have made in Bengal has shown that the college was and is in advance of the times, and that so far it has failed to realise the intentions of its founder. In 1817 the Government added to the charge

MISSIONS IN THE EAST INDIES

177

of the Bishop of Calcutta the Island of Ceylon; in 1823 'all British subjects within the limits of the East

India Company's charter and in islands north of the equator and all places between the Cape of Good Hope

and Magellan's Straits,' and in 1824, 'New South Wales with its dependencies.'

In 1823 the poet-bishop Heber succeeded Middleton, and in 1826 he died at Trichinopoly, while minis-

Bishop Heber, tering to the converts of Schwartz. After

1823-1826 the two very brief episcopates of Bishops James and Turner, Bishop Daniel Wilson in 1832, at

His suc- the age of fifty-four, commenced an episcopate

cessors, which lasted until 1857. In 1835 he obtained

1826-1857 the establishment, by Act of Parliament, of the see of Madras, and in 1837 of that of Bombay. In 1847 he con-

secrated the cathedral at Calcutta, to which he had con-

Sees of Madras and Bombay founded

tributed the munificent sum of 20,000l. He visited Penang and Burmah, where no Angli-

can bishop had ever set foot: against the system of caste he waged an unflinching war, while his

personal piety and bold reproof of vice raised the whole tone of spiritual life in India. He died at a time

of national fear and humiliation. His last sermon was preached on July 24, 1857, a day appointed by himself

as a day of fasting. It was a dark hour: the Mutiny was raging through the land. Sir Henry Lawrence was

dead: Delhi and Cawnpore and Lucknow were in the hands of a fanatical and mutinous soldiery: Calcutta

might be the next position to be seized. But the good and brave old man prayed and consoled and cheered;

at the same time he denounced the unchristian policy of the Government and the irreligious lives of too

C. H.

N

178 The English Church in Other Lands

many of the English as having called down Divine vengeance.

The great statesman-bishop Cotton came to India at a critical time. The Mutiny was suppressed, but not the spirit which had prompted it; there

Bishop Cotton, 1857- was still much disaffection. Force had com- 1866 pelled subordination, but of loyalty there was no sign.

The country had to be pacified; the missions to be re-established, in some cases to be rebuilt on ruins red with the blood of those who had been murdered. The

bishop saw that gradually the English population had been receiving new elements ; that railways and tea plantations and telegraphic works had brought to India

hundreds of persons, wholly separate from the civil and military servants of the East India Company, or of the Crown which had now supplanted it. For these he

founded the Additional Clergy Society, which provides the ministrations of the Church for the Europeans and Eurasians, who are under the care neither of Govern-

ment chaplains nor of missionaries ; and he established schools in the hills where in a cool climate the children of Anglo-Indians could be educated. By his accidental

death, in October 1866, many plans of work which his fertile brain had set on foot were arrested.

His successor, Bishop Milman, was consecrated on February 2, 1867, and on March 25 was enthroned in

Bishop Mil- his cathedral. The chief historical events of man, 1867- his episcopate were the reception into the com- 1876 munion of the Church of 7,000 Kôl Christians at Chota

Nagpore, and of a large number of Karens at Tonghoo. These were events of great interest. When Bishop Cotton had completed his visitation tour over the whole

MISSIONS IN THE EAST INDIES

179

province, he declared that there were three missionary

successes in India—the work of the Church of England

in Tinnevelly, of the Berlin Missionary Society in Chota

Nagpore, and of the American Baptists in the Burmese

mountains, and now from these two last missions

thousands were seeking admission into the Church of

England. The Lutheran missionaries had come to India

in 1844, not having determined where they should com-

mence their work, and in Calcutta they found some Kôls

repairing the roads. Struck by their appear-

The Kôls

ance, so different from that of the Bengalis,

they inquired who they were, and finding that their

race was settled in the central plateau, and was without

any missionaries, they took up their abode at Ranchi.

For five years they made not a single convert. Then

four Kôls, who had read portions of a Hindi New Testa-

ment, came to the mission-house and requested that

they might ‘see Jesus.’ The missionaries spoke to them

of the ascended Lord; but the poor people were dis-

satisfied and went away in anger. After a week they

returned and submitted to be taught, and after seventeen

years the converts numbered 10,000. Meanwhile Ger-

many failed to send adequate funds. New missionaries

arrived and disagreed with the older men, who had done

all the work of twenty-two years. The founder, Pastor

Gossner, on his death-bed had expressed a wish that the

mission should be adopted by the Church of England,

and in 1869, four of the missionaries were ordained by

Bishop Milman, who received at the same time 7,000

persons into church fellowship. The mission has gone

on increasing, and in 1885, when the Bishop of Calcutta

visited the various villages, he found more than 13,000

• 2

180 The English Church in Other Lands

baptized persons, with fifteen of their brethren ordained to minister among them.

In the same year the Bishop of Rangoon visited the Karen mission at Tounghoo, and found 4,000 Christians belonging to tribes which, before the advent of the missionaries, were always at deadly feud. Here again are five native clergymen and a staff of native catechists supported by the offerings of the people.

Bishop Milman strongly insisted on the necessity of the subdivision of the diocese. He did not live to see it accomplished; but probably his death, which was caused by the incessant attempt to compass work beyond the capacity of a man possessing even his physical strength and active mind, did much to remove the objections which had previously stood in the way. In 1877 the dioceses of Lahore and Rangoon were founded.

Dioceses of but the Government would not consent to Lahore and the appointment of bishops who were not also Rangoon chaplains. To Lahore the learned and experienced missionary Dr. French was consecrated; to Rangoon the Rev. J. H. Titcomb, a leading clergyman of the diocese of Winchester, which had raised a large portion of the endowment.

In the diocese of Lahore the historic city of Delhi is the scene of one of the most important missions in India. Delhi and In 1852 the station chaplain, the Rev. M. E. the Mutiny Jennings, moved a few members of his congregation to join with him in doing something for the 175,000 people whom they saw daily before them living in idolatry or in fanatical Mohammedanism. He knew that some of them were seeking the truth. In that

same year Mr. Jennings baptized two native gentlemen of high position, one the station surgeon, Chimmum Lall, the other Lala Ram Chandra, a man of great mathematical attainments, a professor in the Presidency College. The Propagation Society took up the mission, and gave 8,000l. towards the cost of its establishment. Two clergymen were sent out, who opened a good school and gathered together a little congregation; then, without a word of warning, the Mutiny broke out over the whole of the N.W. Provinces. At Agra and Lahore the English and the native Christians found shelter within the walls; at Cawnpore two missionaries of the Propagation Society were murdered; the Rev. A. Macallum was killed at Shahjehanpore; four American Presbyterian missionaries and their families perished at Futteyghur; two members of the same mission were killed at Sealkote; while at Delhi the mission was extinguished. The chaplain and his daughter, and an officer who had warmly supported the mission, were among the first victims. The Rev. A. Hubbard, two catechists, and Chimmum Lall were seized and offered life and liberty if they would renounce their Christianity; but they wavered not, and at once the crown of martyrdom was won. A catechist and three ladies belonging to the Baptist mission in Delhi bore the same noble testimony and shared the same fate.

Before the Mutiny was quite stamped out volunteers were on their way to Delhi. The Rev. T. Skelton, Fellow of Queen's College, Cambridge, refounded the Society's mission in 1859, and here he was greeted by Ram Chandra, who continued until his death, in 1883, to be the staunch supporter of the Church, while his

182 The English Church in Other Lands

blameless and devout manner of life was a gospel daily preached to the heathen. Memorial churches were built both at Delhi and Cawnpore, and the Church Missionary Society built another at the great city of Amritzar.

In 1877 a movement within the University of Cambridge led to some members of that University undertaking missionary work in India, and they were advised by Sir Bartle Frere to connect themselves and their work with the Delhi mission of the Propagation Society, where the Rev. R. R. Winter with several colleagues had been labouring with much wisdom for many years. It was felt that a body of University men living together might devote themselves with much advantage to the work of higher education. Experience has shown that it is needful to work on a broader basis, and the accession of a body of graduates, generally five in number, has given to the Delhi staff a contingent such as ought to be found in every large city in India. From Delhi as a centre the mission extends over a large tract of country, stations being established as far as seventy miles away.

In the northern parts of India the Church Missionary Society has a large organisation covering the land, and reaching to Cashmere. During the Mutiny the British rule in the North was saved by the Punjab. The gallant soldiers and administrators who ruled it and restored the British supremacy over the land, the two Lawrences, Edwardes, Macleod, Montgomery, and their colleagues, broke through the traditions of the service, and boldly

proclaimed their ardent faith as Christians. 'We may be quite sure,' said Sir Herbert Edwardes, 'that we are much safer if we do our duty than if we neglect it, and that He who has brought us here with His own right arm will shield and bless us if, in simple reliance upon Him, we try to do His will'

In Bombay, mission work is not so advanced as in some other parts of India; less has been attempted and smaller expenditure has been incurred. Until the arrival of Bishop Douglas in 1869 the missionaries were chiefly stationed in or near the city of Bombay. Now a chain of stations far apart from each other has been formed. Little or no impression has been made on the Parsis or on the higher classes, but in the Ahmednagar district the conversion of the Mahars, a low caste race, has been very remarkable, and it is said that, given an adequate staff, the whole race would in a short time be evangelised.

In Rangoon, where the prevalent religion is Buddhism, and where consequently caste does not oppose itself, the work of the Church is full of encouragement. Education, for which the people are eager, has ever been a prominent feature. From St. John's College in Rangoon, the headmaster and some of his pupils were invited to Mandalay by the king in 1868, with the result that the king built a church, school, and clergy-house at his own cost, allowing no one to share in the honour except Her Majesty, who gave a marble font. The king died in 1878 and was succeeded by the notorious Theebaw, whose conduct led to the withdrawal of all English Residents in the following year. On January 1, 1886,

184 The English Church in Other Lands

Upper Burma was added to the British Empire, and Theebaw was deposed. The Mission was reopened, and

Opening of with the changed condition of things the prospects of the country are brightened.

The people will live under just laws, and the land will be able to develop its treasures. The Irrawaddy was

the high road to China until the Mohammedan outbreak in Yunnan in 1853-4, and the annexation of this

country will probably re-open a way to China and to Thibet, where, beyond a station of the Moravians and a

mission of the Russian Church in the far North, Christianity is not represented.

In the city of Rangoon, St. John's College is send-ing out a continual supply of well-educated Burmans,

who are holding good positions all over the country, and a Native Training College will supply a Burmese

Ministry at an early day. The successful mission to the Karens has already been alluded to.

Ceylon, although belonging to the province of Calcutta, is for civil purposes an English colony. Its

Ceylon ecclesiastical history is peculiar. When the Dutch were driven out of the island in 1795,

they left 350,000 Protestant Christians behind them. In 1811, when the island came under British rule, these

had dwindled to 150,000. The Portuguese were believed to have left a body of converts hardly inferior in number

to those of the Dutch. When Bishop Chapman arrived in 1846 he found the English clergy and the churches

insufficient in number, and many heathen ceremonnies, as well as others peculiar to the Church of Rome,

incorporated in the worship of the Church. The good bishop founded St. Thomas's College, and in 1854

MISSIONS IN THE EAST INDIES

consecrated the cathedral church of Colombo. The

northern half of the island is peopled chiefly with

Hindus akin to the Shanars in Tinnevelly and speaking

Tamil; there are also some immigrants from Malabar,

and in the interior of the island some aboriginal tribes

still linger in unredeemed savagery). In the southern

portion the people are generally Singhalese by race and

Buddhists by religion. Concurrent endowment of

religious bodies has prevailed in Ceylon; but the Imperial

Parliament has given notice that after five years from

1881 no fresh obligations will be incurred by Govern-

ment, and attempts are now being made to secure

for the bishopric and for the clergy independent

endowments.

It is in Southern India that Christian missions have

had their most marked success. It was here that the

South India

settlement; but for sixty years there was no

church nor other outward sign of the Englishman's

religion. The Church of Rome early occupied the

field, and the Jesuit Fathers from their central home at

Madura extended their missions over a very wide area,

under the direction of the authorities at Goa. Ziegen-

balg, as has been already mentioned, founded the Tran-

quebar mission in 1705. In 1726 the Christian Know-

ledge Society supported the missions, but the labourers

were all Lutherans. Schwartz and Kohlhoff and their

brethren won the respect of all; and on the death of

Schwartz in 1798 the Rajah of Tanjore, himself a heathen,

raised a monument to his memory. In 1787 there were

17,000 Christians in the district of Tranquebar alone;

but the work was the work of single souls without

186 The English Church in Other Lands

unity and without cohesion ; and when the Propagation Society took over the twelve missions of the older society in 1824, there were only five missionaries, and of these only three were resident at their stations. In 1814 the Church Missionary Society commenced a magnificent and far-reaching work in Southern India; and the two societies have by their educational and evangelistic agencies changed the face of the country. It must also be stated that the Wesleyan and London Missionary Societies, the Presbyterians, both Free and Established, the German and American societies, have also occupied the land with happy results.

The Government census describes the people of Southern India as Hindu in religion. This is true in that Brahmanism prevails in the towns, and the Hindu deities are worshipped by the higher classes ; but the religion of the masses is practically devil-worship. They live under the perpetual bondage of fear, and their religious observances consist of sacrifices which may avert the wrath of malignant deities. The following account is from the pen of Bishop Caldwell :- 'The devils worshipped by the people in their heathen state, unlike the indolent deities of Brahminical mythology, are supposed to be ever " going to and fro in the earth, and wandering up and down in it," seeking for opportunities of inflicting evil. In every undertaking, in all the changes of life and in every season and place, the anger of devils is believed to be impending. Every bodily ailment which does not immediately yield to medicine is supposed to be a possession of the devil. The fever produced by the bite of a rat is found difficult to cure, and the native doctor

MISSIONS IN THE EAST INDIES

187

tells the name of the five devils that resist the force

of his art. An infant cries all night, and a devil is

said to be in it. An ill-built house fulls down, and a

devil receives the blame. Bullocks take fright at night,

and a devil is said to have scared them. These

instances, which are only a specimen of what con-

stantly occurs, will serve to show how the people are all

their life subject to the bondage of superstitious fear.

In this neighbourhood in particular, in which denser

ignorance than I have ever elsewhere met with in Tin-

nevelly has always prevailed, the heathen are wholly

iven up to superstition. I know a hamlet containing

jnly nine houses, where thirteen devils are worshipped.

This fear of the anger of demons acts in two ways

prejudicially. It deters many from placing themselves

under Christian instruction, and drives away many

before they have acquired the first principles of know-

ledge and faith. It also often lies dormant in the minds

of even the better-instructed and more advanced con-

verts, sifting and sapping their confidence in God, and

sometimes, during the prevalence of cholera, or under

the pressure of calamity (especially when they think

'their children dangerously ill), tempting them to make

shipwreck of their faith.'

A people born and living in these surroundings have

shown, nevertheless, a great capacity for spiritual en-

self-help in lightenment, and a great zeal in communi-

the native cating to their brethren the privileges which

Church they have themselves received. From the first they

have been trained in this duty. Village after village

has been brought under Christian teaching by the

efforts of their neighbours, themselves, in the majority

188 The English Church in Other Lands

of cases perhaps, unable to read. Self-help has also from

the first been a characteristic of the South Indian Church.

Although the converts are the poorest of the poor, they

have from the first paid for their religion, and so have

learned to value it. In no part of the world has the

native ministry been so marked a feature of the work,

and from the first the native clergy have not been

wholly dependent on funds from England.

In 1873 the Church in Tinnevelly had grown to

a position which made it absolutely necessary that a

Bishops in bishop should be resident in the midst of

Tinnevelly it; but it was not until 1877 that two

veteran missionaries, Dr. Caldwell and Dr. Sargent,

were consecrated in Calcutta, under a commission from

the Archbishop of Canterbury, coadjutor bishops to

the Bishop of Madras. In that same year first floods

and then famine desolated Tinnevelly. Large sums

of money were given by Government, and munificent

offerings were sent from England for the relief of the

starving multitudes. It was a remarkable testimony

to the value of the missionaries living among the people,

that the Government was largely dependent on their

experience for the distribution of the food which had

been purchased. The people were ready to be moved

by any outward exhibition of the power of Christianity.

The missionaries had for years been exercising over

The famine them an influence of which they were them-

and its selves hardly conscious; and now the benefi-

teaching cence of Christians, living thousands of miles away,

contrasted favourably with the indifference of Hinduism,

from whose temples not a single anna had come for the

relief of the starving, so that the people recognised the

superiority of a religion of love over a religion of selfish indulgence. Therefore it was no wonder that between 30,000 and 40,000 people came and voluntarily placed themselves under Christian instruction. Their motives were mixed, no doubt; their action arose from no profound theological convictions, and they were very ignorant. But, whatever their motives, gratitude for past kindness rather than the expectation of it in the future must have been dominant; for it was not until the presence of famine was over that they sought spiritual food. The strain on the staff of missionaries which so large accessions caused was very great; but the large body of native catechists furnished deacons in good number, and the missionary clergy in the diocese of Madras now number 163, of whom 136 are natives, supported in almost every instance partially or entirely by their native congregations.

It cannot be said that missions which have attained to this point of development are failures. True, Southern India is the bright example; but all over the great peninsula results, positive or negative, are capable of being registered. The older systems of Indian religions are being undermined; the introduction of railways and other products of Western civilisation is the knell of Brahmanism and Buddhism; the writings of sceptics, for which Orientals have an eager appreciation, will destroy their ancestral faiths without substituting another. The very existence of the Brahmo Somaj forebodes the doom of Hinduism; but whether its followers will go beyond the theism which at present seems to content them, who can tell? There are many disintegrating influences at work which cannot be accu-

190 The English Church in Other Lands

rately appraised, but time will show what they are accomplishing. Meanwhile graduates of Indian univer-

sities are now working in the missions, and students of our Indian theological colleges distinguish themselves

in the Oxford and Cambridge Preliminary Theological Examinations. The proportion of Christians to non-

Proportion

Christians in India is still painfully small. According to the census of 1881, out of every

of Christians

10,000 of the population of India 73 only are Christians ; but the impartial opinion of the writer

to non-Christians

of the census-report volunteers the statement that 'a few years will show a very large accession to the

numbers of the various Christian churches. The closest observers are almost unanimous in the opinion that the

ground has already been cleared for such a movement; but their views are not so much in accord as to the class

from which the accession will be made.' The rate of increase of the Christian population in the province

of Madras in the ten years 1871-81 was 30·39 per cent.

In the presence of a work so gigantic, however much the divisions of Christianity are to be deplored,

it is thankworthy that all Christian bodies recognise the claims of India, and that their representatives in their

work abroad refrain from mutual proselytism, and think more of points of agreement than of difference. It is

Need of all

obvious, too, that in so wide and varied a field there is abundant scope for the free exercise

kinds of work

of all gifts and every kind of missionary machinery.

So long as the women of India are immured in

Woman's work in

gloomy zenanas and harems, the work of elevating and converting the mothers of the next

India

generation must be entrusted to their white sisters;

and women's work as teachers, as doctors, as nurses, must be placed in a position second only to that of the ordained evangelist.

There is scope for the work of education; and no teaching can rightly be depreciated as secular, if it be given by one who is himself a Christian.

There is need of the preacher who will go into the streets and bazaars and proclaim the Gospel, and be ready, with gravity and sympathy, to argue with the Mahometan or Hindu pundit.

There is a boundless field for the exercise of the art of healing; and medical missionaries of both sexes, and trained Christian nurses are likely to contribute much more to the work in the future than they have in the past.

The married missionary has it in charge to set forth before the heathen the domestic side of Christianity, and a pattern of family life; and many a missionary's wife has done for the work of the Divine Master what no priest could have done.

There is ample room for the man who, denying himself the happiness of domestic life, will show what is the Christian conception of the asceticism with which their own fakcers and monks have made Orientals familiar.

Unfortunately it has not always been remembered that there is no one royal method of work, and that all the various methods are but parts of a system of which each element will contribute, under God's favour, to the common consummation.

The man who values one method is tempted sometimes to depreciate all others, and indeed the introduction of almost every new method has been marked by a depreciation of all that have gone before, in entire forgetfulness of the fact that earlier labours have made subsequent ventures possible.

192 The English Church in Other Lands

CHAPTER XV.

MISSIONS IN CHINA, JAPAN, AND BORNEO.

Whatever the difficulties presented by the India of to-day, they are not to be compared with those which confront the Church in China. The land is still a land of mystery, treaties and open ports notwithstanding. We know so little of it that the number of the population has been placed by some as low as 150,000,000, by others as high as 400,000,000. Then the languages ! for the dialects of one part of the empire are utterly unknown in others; and nowhere is there a phonetic alphabet, but each character represents a separate word, with distinct sound and meaning. Then the people ! conservative beyond conception, proud of their ancient civilisation, which forty centuries ago was hardly behind its present condition, and despising all foreigners as barbarians. Then the religions ! Confucianism, with its Pantheism and Emperor-worship; Taöism, with its apathy, which condemns the exercise of judgment and intelligence; and Buddhism in its most corrupt form.

The Church of Rome entered on the task of converting China in the thirteenth century, and its converts at this day are four times the number of the aggregate of those of all other religious bodies. In the seventeenth century the Jesuits, after seeming to hold China in their grasp, were driven from the country, and the native hatred of

Roman Catholic missions in China

Missions in China, Japan, and Borneo 193

foreigners and their creed was intensified, but they left

their mark behind them in a body of believers whom

persecution could not terrify. Early in the present

The London century the London Missionary Society sent a

Missionary missionary to China, and to him the world is

Society indebted for the first good translation of the Scriptures

into Chinese. To another agent of that society we

owe a translation of the religious classics of the empire.

Successive treaties, dating from the war in 1842, have

in course of time so far opened the land as to give

to Europeans the right of residence at twenty great

centres, and Christianity is now free to make its way

without reasonable fear of interruption. In 1844

The Ameri- the American Church sent a mission with a

can Churoh bishop at its head to Shanghae. Bishop Boone,

in China who combined with other gifts a knowledge of medicine,

laboured in China for twenty years, and was followed in

1866 by Bishop Williams, who subsequently limited his

work to Japan ; and a remarkable man, Bishop Schere-

schewsky, who succeeded him, translated the whole

Bible and Prayer-Book into the Mandarin tongue. The

The C. M. S. Church Missionary Society commenced a mis-

Mission sion as soon as the ports were open. In 1849

the first English bishop was consecrated and had his

The Epis- cathedral and college at Hong-Kong. In 1872

copate another bishopric was planted at Ningpo, and

in 1880 another bishop was entrusted with the charge

The S. P. G. of North China, where the S. P. G. had com-

Mission menced missionary work in 1874. While the

adherents of the Church of Rome are estimated at

600,000, it is believed that the Christians of other

bodies number 150,000, and that 200 foreign mis-

C. H.

194 The English Church in Other Lands

sionaries, and about 500 natives, in the character of

preachers, evangelists, and teachers, are labouring for

China the people's conversion. The China Inland

Inland Mission Mission, which professes to be undenominational, has sent a number of evangelists, two and two,

into every province of the empire. They adopt Chinese

dress, and have won much respect wherever they have

gone. It is open to question whether a purely itinerating mission, without permanent head-quarters, is likely

to effect abiding results; but the field is so vast that

every experiment claims sympathy. It has already

been suggested that the greatest blow to Chinese

paganism may be dealt by its own children who have

been converted in other lands. Their enterprising spirit

carries the Chinese into all parts of the world where

cheap labour is desired. Removed from his native

land the Chinaman saves money, which he has no

inducement to do at home, for if reputed to be a

capitalist he would soon be 'squeezed' by the mandarins. He is also ready to listen to the Christian teacher

when separated from the traditions and prejudices of

Chinese his home, and when converted is a staunch

converts in and self-denying Christian. The Chinese con-

other lands verts build their own churches and try to bring others

to the faith, and on their return to China generally

remain true to their new faith, and in many instances

strive zealously to propagate it. Abyssinia was con-

verted in the fourth century by two youths, who having

been taken captive, and in the land of their captivity

been brought to Christ, went home and made their

country to share in what they had themselves been taught

by strangers. May the story be repeated in China!

Missions in China, Japan, and Borneo 195

In Japan, as in China, the credit of being the first

in the field is due to the Church of Rome. In 1549

St. Francis Xavier commenced his crusade.

Japan.

St. Francis

Xavier

He spent but two years in the country, but

he commenced a magnificent work, and in

less than forty years Romanism gained such ascendency

that a Japanese embassy was sent to Pope Gregory XIII.

with letters and valuable gifts. But the rulers gradually

realised the fact that if Christianity prevailed, their

Persecution

own authority would disappear, and in 1587

the first edict for the expulsion of missionaries

was passed. Still, Christianity had its adherents among

the nobles, and it was found that the edict could not be

put in force without civil war. The dominant party

subjected the Christians to persecution and tortures;

and in 1637, 30,000 Christians, who had suffered for

the faith, were buried in one grave, over which was

written, 'So long as the sun shall warm the earth, let

no Christian be so bold as to come to Japan.' The pro-

fession of Christianity was a capital offence. The symbol

of the cross was with much ceremony publicly trampled

on once every year. So recently as the beginning of

this century some persons were crucified at Osaka for

'superstition,' probably another name for Christianity;

and the boards which were erected in the seventeenth

century at cross-roads and bridges with the proclamation,

'The evil sect called Christians is strictly forbidden;

informers will be rewarded,' were not removed until

Thus the land remained absolutely closed until 1854,

when the United States made a treaty which, very

limited in its terms, broke through the isolation in which

o 2

196 The English Church in Other Lands

the empire had been wrapped for two centuries. In

1858 Lord Elgin made a treaty which opened six im-

The country portant places to trade, and allowed a diplo-

opened by matic agent to reside at Yeddo, the capital.

The Americans and the Romanists immediately entered,

Latency of and the question arose, ' Was there any vestige of Chris-

Christianity tianity which had survived two centuries of

persecution ?' At first no sign appeared; but

on looking closer, it was found that a large number of

persons had surreptitiously maintained, as a kind of free-

masonry, a profession of Christianity, and had secretly

baptized their children, but with a formula so mutilated

as to forbid the belief that the faith had been retained

with any intelligent grasp of its meaning.

Unlike the Chinese, the people of Japan have shown

an eagerness to listen to Christianity and a readiness to

embrace it which suggests fears for their perseverance.

The accessions became so numerous that it was found to

be necessary that each of the Church missions should

have its own bishop, as the oversight which could be

Japanese given to the English missions by a bishop

converts resident in China proved to be very insuffi-

cient. The resolutions of the Lambeth Conference of

1878 amply provided for the contingency of two bishops

of sister churches being placed in the same country ;

and with due regard to the covenants thus made, the

Rev. A. W. Poole was consecrated as bishop of the

English Church in Japan in 1883, but died within

two years. Two converts of the American Church were

ordained in the same year, and in 1884 the first deacon

of the English Mission, Yamagata Youegai, was ordained

at Tokio, his congregation taking great interest in the

Missions in China, Japan, and Borneo 197

service, and pledging themselves to provide a main-

tenance for him. Events have moved in Japan with a

rapidity that may well give rise to fear. Bishop Bicker-

steth succeeds to a state of things wholly changed since

the death of his predecessor. The eagerness of all

classes to study English has led to its being made com-

pulsory in the Government schools, and has opened

all schools to the missionaries who are free to teach

Christianity ; the use of the Roman character is rapidly

displacing the old and difficult Japanese characters, and

in matters of social intercourse foreign etiquette is being

substituted for the almost sacred ceremonial which has

been the rule in Japan. A still greater change was

recently made, distinctly as a concession to Christianity ;

Buddhism ceased to be the state religion, and the obliga-

tion to register a change of faith, which subjected the

converts to much persecution, was abrogated.

From Japan the mission must make its way to the

Corea, which, with its population of thirteen millions, is

now partially open to the world. The late Sir

The Corea Harry Parkes concluded a treaty with the

Coreans, a fierce people under a weak government, in

which he managed to insert a clause that British sub-

jects should have full liberty for the exercise of their

religion. More than that he could not obtain ; but it

is about as much as Lord Elgin obtained in his treaty

with Japan ; and whatever its value, it has led a body

of American Presbyterians to enter the country.

The mission to Borneo naturally groups itself with

Borneo the story of China and Japan. In the sixteenth

century Borneo, or Bruni, was the name of a

city, the capital of a kingdom, which, from the number

198 The English Church in Other Lands

of Chinese who had settled there for the purposes of

trade, might have been called a Chinese kingdom.

There were at that time 25,000 houses in Bruni, but

its trade left it, and the several ports had become only

refuges for pirates who swept the Chinese seas. In 1830

an English gentleman cruising in his own yacht was

struck by the beauty of the islands, which were

lying neglected. He formed a scheme for

Rajah suppressing piracy, extirpating slavery, and

Brooke opening the island to trade. In 1838 he returned with

a suitable yacht and well-drilled crew, and having

helped the native rajah to put down a rebellion, he

was offered the province of Sarâwak. In 1841 he

was proclaimed rajah, his authority being confirmed

by the Sultan of Borneo. In answer to the appeal of

Rajah Brooke, two clergymen went to Borneo in 1848,

of whom one, the Rev. F. T. M'Dougall, was

Bishop in 1855 consecrated Bishop of Labuan. Mr.

M'Dougall was a medical man, and his skill was soon

put into operation, a dispensary, which grew into a hos-

pital, being at once opened. Other missionaries joined

Mr. M'Dougall, who in the meantime had acquired

Malay and Chinese, had translated much, and had made

visits of inquiry into the interior, that he might know

where to place men as they came out. From time to

time, when the missions were hopefully growing, out-

breaks occurred, which for a time put a stop to every-

thing. In 1857 the Chinese attacked the English,

killing some of the rajah's officers and driving the

bishop with his family and the converts into the jungle.

This roused the passions of the Dyaks, who, under the

influence of the missionaries, had adopted a peaceful

MISSIONS IN CHINA, JAPAN, AND BORNEO

199

mode of life. Their old love of head-taking was never-

theless strong, and it was long before they again settled

down. In 1859 a Mohammedan plot was hatched and

two Englishmen were killed. Prospects brightened

when in 1863 a notorious pirate, having met with

some Christian Dyaks, voluntarily placed himself under

instruction. The next year he brought his wife and

child, and then returned to persuade the people of his

tribe. In 18ü7 a missionary visited this people, who

had been notorious for piracy and head-taking, and

baptized 180 persons. Of the various tribes of Dyaks,

living on several rivers and speaking different dialects,

at least 3,000 are now members of the English Church.

No attempt has been made to compel the Dyaks who

have embruced Christianity to give up any customs

which are not inconsistent with decency and morality.

In laying the foundations of a church in Borneo, it has

been recognised from the first that the race is in its own

land, that there are no signs of its having emigrated from

any other part of the world, and that it is likely to in-

crease both in numbers and in importance.

Much attention has been given to the Chinese in

Borneo. In 1849, 3,000 of them arrived in the island,

and one of their number was among the first

inquirers into Christianity, and after a long

probation as catechist he was ordained deacon. The

Chinese here, as in other lands, have shown great

religious sincerity. Of themselves they conceived the

idea of building 'a house of charity ' in Sarâwak for

the shelter of fellow-Christians in want, and for the re-

ception of their countrymen dwelling up the rivers

when business called them to the capital. The offertories

200 The English Church in Other Lands

at their services enabled them to carry out the design., and the 'house of charity' has its place among the institutions of the diocese.

Within the last seven years a Company, which has received a Royal Charter of a fashion which recalls the North early days of the East India Company, has Borneo Com- occupied a large tract of country in Northern Borneo, rich in minerals and possessing moreover a fertile soil. At present, beyond a small number of Englishmen, the servants of the Company are Chinese, and for them provision was at once made by the Church.

In 1869 the Straits Settlements were removed from the diocese of Calcutta and placed under the charge of the Bishop of Labuan, who now takes the double title of Singapore and Sarâwak. Singapore is a meeting- Singapore place of nations, and up and down the straits not fewer than 300,000 Mohammedans are scattered. At Singapore services are held in Tamil, Chinese, Singhalesc, and Malay.

The foresight of Sir Stamford Raffles recognised the value of this place, and from a fishing village of 150 souls it has grown to an important town with a population of 140,000, of whom more than one-half are Chinese. The same wise governor built a church, which is now replaced by a more ambitious structure, known as the cathedral church of St. Andrew, and endowed an educational institution, of which he wrote, 'I trust in God that this building may be the means of civilising and bettering the condition of millions.' At the several colonies in the Straits—Malacca, Perak, Penang, and Province Wellesley—provision is made for the spiritual

Missions in China, Japan, and Borneo 201

care of the English settlers, and each church is made

the centre of some evangelistic work among Chinese,

Tamils, or Malays.

CHAPTER XVI.

CONCLUSION.

The survey that we have taken of the progress of mis-

sionary work would be incomplete without some further

consideration of the means by which it has been

accomplished. The material means have been in the

first instance supplied by the mother country. The

liberality of English churchmen has been

Retrospect organised by societies, whose labours have

afforded scope for financial and administrative work of

the highest order. These societies have always urged

the need of centralised activity to carry on the work

as a whole, on a broad view of the needs and oppor-

tunities that from time to time presented themselves.

But though missionary enterprise must originate in

England, the object has always been to foster self-

supporting Christian communities in connection with

their mother church.

From the beginning, whether the Church accom-

panies her emigrant children with the ministrations to

which they have been accustomed from their baptism,

or whether she sends the heralds of the Gospel to pro-

claim the truth to the heathen—to prevent the newly-

planted Church from being for all time an exotic, it

202 The English Church in Other Lands

is necessary that every Christian should be compelled to take his share in the maintenance of the Church of

Principles of which he is a member, and that he should contemplate, as within reasonable distance,

financial the time when the Church will have taken root in the land, and will depend wholly on the charities of

ministra- its own children for its continuance. Whether it be the weekly penny to which the negro congregations in

tion the West Indies willingly pledge their members, or the contributions of rice or grain which the converts in

India are trained to bring and pour out on the floor of the chancel every Sunday; or whether it be the

assessment levied by the finance board of a colonial diocese on each parish, and then by the vestry of the

parish on every member according to his ability, the principle is everywhere the same, and is everywhere the

only true way of developing self-respect and independent growth, and of suppressing the selfish spirit inherent in

our nature, which prompts to the indignity of mendi- cancy. It is profitable to those who are compelled to

adopt it; and it is only just to those at home, whose contributions to foreign missions, coming, as the bulk

of such gifts do come, from poor people, represent real self-denial, and demand a rigidly economical disburse-

ment. It will be seen that the funds annually raised in Great Britain, large in their absolute amount, are very

limited in comparison with the work which is already carried on, and with other work which has to be begun

over a field nearly conterminous with the world itself. If new enterprises are to be commenced, older fields

must as soon as possible be left to their own resources. The following table shows the amount raised, in the

year 1884, for missionary purposes in Great Britain. It

excludes all dividends and interest on investments, and

gives simply the amounts of the annual contributions.

The gross total was 1,216,530l., and is thus dis-

tributed:-

Church Societies £491,647

Joint Societies of Churchmen and Nonconformists, such as the Bible Society, the

Moravian Missions, &c. 182,085

English and Welsh Nonconformist Societies 391,046

Scotch and Irish Presbyterian Societies 193,208

Roman Catholic Societies 6,544

These figures can of course give no guide to the result

of past expenditure, which is seen in the endowments of

colonial churches, or to the local contributions which

are annually raised abroad. Thus nearly every colonial

bishopric is endowed with an annual income

ranging from 400l. to 2,000l. per annum, the

exceptions being the few still dependent on grants from

public funds, as in India, and some purely missionary

dioceses, as in such countries as Madagascar and Japan,

which are maintained by Societies. In many colonial

dioceses there are General Clergy Endowment Funds,

and not a few parishes with their own special endow-

ments. The cathedrals are also more or less furnished

with endowments, the gifts of colonial churchmen, which

provide not merely for the maintenance of services,

but for the theological teaching of the candidates for

ordination. The various universities and colleges, which

exist, sometimes in needless profusion, in our colonies,

are a testimony to the liberality of the colonial laity;

204 The English Church in Other Lands

for, although probably in all cases the mother country has contributed liberally, the institutions would

Universities never have existed but for local gifts and

and Colleges local confidence in their administration. In

North America, King's College at Windsor, Trinity

College at Toronto, and Bishop's College at Quebec, are

Church Universities, educating and giving degrees in

each faculty, and planting out their students all over

the Dominion. There is also a Theological College in

Newfoundland, another in the far North-West at Prince

Albert, and at Winnipeg St. John's College, in con-

nection with the University of Manitcb is provided

with professorships, the holders of which constitute the

cathedral staff. In the West Indies, Codrington College,

affiliated with the University of Durh is gives a high

education, under the influence of distinctly Church

teaching. In Australia the Universities are holding up

a high standard of secular education, and the Church is

taking advantage of the curriculum while training her

children in colleges affiliated. In India the various

Theological Colleges, both of the Church and of dis-

senting communions, are training converts for the work

of the ministry; and the High Schools and Mission Col-

leges send their pupils to the Universities with at least

the amount of Christian influence which years of teach-

ing at the hands of Christians may be supposed to

impart. The independence of the mother country is

perhaps more evident among colonial Dissenters than in

the system of the Church. The Wesleyans in Australia

and Canada, for example, have reproduced the Confer-

ence which in England is their supreme body, and are

entirely self-governed.

The next question to be considered is, how are these missions and colonial churches supplied with living

Supply of agents ? The foregoing pages have shown

of institutions which can train an indigenous clergy, who

from their surroundings, their family connections, and

their own habits, are better calculated to serve the

Church with advantage than men of similar gifts if sent

from England. A few men of wider cultivation and

larger experience, annually drafted into the colonial

dioceses, will make their mark, to the great benefit of

the Church ; but they must be men of distinctly high

gifts, or there is no need for them to leave their native

country, and the need, such as it is, will become less and

less as the several colonies develop, and colonial parents

regard the priesthood as a natural and honourable pro-

fession for their sons. The Church has a right to look

to the great Universities for men who shall build up the

colonial churches and convert the heathen; but the

supply of men from Oxford and Cambridge is probably

less now than it was fifty years ago. Missions, which

have about them some romance and adventure attract a

few young graduates, who will spend four or five years

abroad and then return to England, having added to

the uncertainty which does so much harm to the pro-

gress of a mission ; but for the long and slow work of

acquiring an Oriental language and filling a place in the

machinery of a mission whose success must come but

slowly, the offers are very few. Hence the Church is

driven to the colleges which specially train for foreign

work, giving of necessity an education less wide and

liberal than the old Universities. The Church Mis-

206 The English Church in Other Lands

sionary Society established its college at Islington in 1825, and between 400 and 500 men have gone forth from its gates to foreign lands. In 1848 the ancient abbey of St. Augustine at Canterbury, after long desecration, was purchased and restored for the purpose of a missionary college. Since its opening, under the wardenship of Bishop Coleridge, the first bishop of Barbados, it has sent out nearly 300 students, of whom two have been raised to the episcopate, the Right Rev. Dr. Strachan, of Rangoon, and the Right Rev. Bransby Key, of St. John's, Kaffraria.

But given clergy, and means of their support, and a laity to whom they shall minister, where is the Organisation and adminis- tration machinery which shall govern and direct the whole body? The founders of the colonial churches do not appear to have thought of this. They were content to aim at reproducing as far as possible a counter-part of the Established Church to which they were accustomed at home. In North America the influence of the State distinctly aimed at this in the supposed interests of loyalty. Even the founders of the Colonial Bishoprics Council in 1841 seem to have been content if they obtained from the Crown letters patent constituting a see, and appropriating from public taxation an annual episcopal income. The letters patent were believed to convey coercive jurisdiction to the bishop who held them, and nothing more was desired. As dioceses multiplied and the necessity of forming provinces was recognised, again letters patent were invoked; and in 1847 Bishop Broughton became Metropolitan of Australia, and six years later Bishop Gray was made Metropolitan of South Africa. At the

CONCLUSION

207

very first test the whole system broke down; and it was

declared on the highest legal authority that the Crown

Failure of had no power to grant coercive jurisdiction in

letters patent a colony which had an independent legislature.

It was obvious, therefore, that there was nothing to be

done but to organise the various churches on the basis

of voluntary consensual compact, which was, to quote

the words of Mr. Gladstone in 1849, 'the basis on

which the Church of Christ rested from the first.' The

only alternative was a system of purely episcopal auto-

cracy, under which no man of high standing or ability

would consent to work. The colonial churches looked

to England in vain; no help could come from thence,

for Convocation had been silent for more than a century,

and it was clear that synodal action in some form or

other was essential. The very name frightened people,

Synodal action essential who saw in it a device for giving more power

to the bishops. But, strange to say, the first

bishop who attempted the task of holding a synod did it

for the relief of himself. He wrote, 'I believe the mon-

archical idea of the episcopate to be as foreign to the true

mind of the Church as it is adverse to the Gospel

doctrine of humility.' This was Bishop Selwyn, who

in 1844 held a synod of clergy; and in 1847 a second

synod received from him a draft constitution which was

the result of much consultation with high authorities

in England. In 1850 the Australasian bishops met

Adopted at Sydney, and laid down rules for the govern-

n New ment of future synods, diocesan and provincial.

Zealand, The North American bishops formed them-

Australia, selves into a province, and the Crown made

Canada, Montreal a metropolitical see in 1862, a nistinction which

205 The English Church in Other Lands

it was soon shown the Crown had no power to confer. In

1857, Bishop Gray held his first synod at the Cape; and

in about sixteen years from the date of the

Africa,

first provincial assemblage at Sydney, all the

dioceses that were not in Crown colonies worked out

for themselves a synodal system of government. Dis-

and

establishment has since given to the West

West Indies

Indian dioceses a like liberty, of which they

have availed themselves.

To the bishops assembled at Sydney in 1850 is due

the credit of recognising the right of the laity to a share

in the legislation of the Church. True it is that on this

occasion their share was limited to consultation and

decision with the clergy of all matters affecting the

temporalities of the Church; but, as a matter of history,

The laity

it must be recorded that in every part of the

in synod

world the equality of the three houses of

bishops, clergy, and laity has been fully recognised, and

the assent of all is essential to the passing of any

statute or canon. Nor has there been any interference

on the part of the laity with the legitimate freedom of

the clergy; rather has it been the case that the lay

House has proved itself the most conservative element of

the synods. While the system of synodal government is

in its broad principles everywhere the same, there are

minor differences of detail which characterise the legis-

lation of each province. Everywhere the synods are

fully representative. The diocesan synods meet gener-

ally once in each year, under the presidency of the

bishop. Every licensed priest has a seat, and every

parish sends one representative communicant layman,

elected by the whole body of his brother parishioners

who declare themselves to be members of the Church. The provincial synods meet at longer intervals, generally triennially, as is the rule of the Convention of the Church of America. They consist of the bishops of the province, and elected clergy and laity, generally in equal numbers, from each diocese; and a quorum of one-third, in some cases of one-fourth, must be present. The bishops sit in a separate House, the other two Orders having a prolocutor who presides over their deliberations. Votes must be given by Orders, and a majority of each of the three Orders is essential to the passing of any measure. These synods, which are recognised in every instance by the legislature, have power to hold property with perpetual succession. They assess

Power of synods on the several parishes, according to their ability, contributions towards the support of the Church's work. By the combination of the voluntary principle with moderate endowments not tied up to particular churches, but generally applicable according to the varying necessities of different localities, a wise and economical system of Church finance has been worked out in the colonies, which well deserves attention. The withdrawal of subsidies from public funds—generally spoken of as dis-establishment, although very different from what we associate with the word in reference to the Church in England—has been carried out in nearly every colony. It has always been received with not unnatural alarm; but the result has not justified such apprehensions; when the first pressure has passed, it has drawn out a measure of self-help and interest in Church extension utterly unknown under the system of

C. H.

210 The English Church in Other Lands

State aid. The change has never been suddenly effected; vested and life interests have always been respected, and time has been given in which moderate endowments have been raised, not sufficient to supersede voluntary effort, but enough to encourage and supplement it.

The decennial gathering of bishops of the whole Anglican Communion at Lambeth, which now appears to be permanently established while it claims no sort of legal authority, must have a power of binding together the widely-scattered branches of the Church which no legal authority could confer.

But when synods had been established, the Church had not acquired liberty to elect her own bishops. The choice, even though no other connection with the State remained, continued to be vested in the Crown. Liberty was acquired slowly and peaceably. In 1861 the Synod of Toronto, having constituted the see of Huron,

Autonomy of the colonial churches

elected a bishop, and the priest so chosen was sent to England and consecrated under letters patent. In the following year the same synod constituted the see of Ontario, and letters patent having meanwhile been discredited, the bishop was consecrated under royal mandate in Canada, the first instance of a consecration of a bishop on Canadian soil. But in 1867 a third step was taken. It being necessary to consecrate a coadjutor to the aged Bishop of Toronto, the formal application for a royal mandate was made, and the Colonial Secretary replied 'that it was not the part of the Crown to interfere in the creation of a new bishop or bishopric, and not consistent with the dignity

of the Crown that he should advise Her Majesty to

issue a mandate which would not be worth the paper on

which it was written, and which, having been sent out

to Canada, might be disregarded in the most complete

manner.' Thus the election and consecration of the co-

adjutor bishop began and ended with the Church, and

established a precedent which has been freely followed

elsewhere.

As these pages draw to a close, the magnitude of

the work with which they have dealt impresses itself

Summary not less than the impossibility of doing justice

to it in so small a compass. We are also

driven to consider the present position, and to forecast

the almost immediate future. Is the present a tempta-

tion to despair or a stimulus to greater effort, in view

of positions gained and the prospects of enlarging

horizons? As to the colonial churches, their position

is assured ; they are at least bound up with the expan-

sion of the empire, and possibly will increase with

larger growth, and will survive or escape from shocks

which may arrest material progress. But in the spread

Encourage-

ment or the couragement or the reverse? The Bishop of

reverse? Durham, in a paper on the 'Comparative Pro-

gress of Ancient and Modern Missions,' declares that

'history is an excellent cordial for drooping courage.'

He shows that if at the present time Christians bear to

the whole human race a proportion 'a little more or a

little less than one-third,' at the time of Constantine's

conversion they were not more than 1/50th of the whole.

There were Christians in England, we know, when

Tertullian wrote, before the end of the second century.

212 The English Church in Other Lands

Yet when St. Augustine landed, four centuries later, he found them weak and feeble, having done nothing to convert the Teutonic invaders who had dwelt in the island for a century ; and more than twenty years elapsed before the Gospel which Augustine preached in Kent passed over the borders into Sussex. The religion of Imperial Rome, interwoven with its history and the texture of its life, domestic and political, held out against the Gospel for centuries, as does Brahmanism now. For the first two hundred years of its existence, the Roman Church was Greek and Oriental rather than Latin. Its members were foreigners, who had made Rome their abiding-place : its bishops were Greek, and its language also. For some time after Constantine's conversion, the influential classes of Rome were in great part Pagan, so far as they were anything. The case of Athens was not dissimilar. St. Paul, though eminently successful with the mixed and floating population of Corinth, produced no immediate effect on the historic centre of Greek culture and religion. But the Goths and Vandals, who poured down upon the Roman empire, were evangelised rapidly and silently ; and here we see a counterpart of what is going on among the aboriginal tribes of India, whose numbers are estimated at 40,000,000. Let it be further remembered that distinct missionary work was not commenced in India until 1814, and we find from the census returns that the number of Christians in India, excluding the members of the Church of Rome, was, in 1851, 1861, 1871, and 1881, 91,000, 138,000, 224,000, and 417,000 respectively, showing a steady increase of 53 per cent. in the first decade, 61

per cent. in the second decade, and 86 per cent. in the third decade.

A statistician has recently calculated that in another century the English-speaking peoples of the world will number a thousand millions; but if there be any value

in the conjecture that the English language, already so popular among the educated classes in India

The spread of the English-speaking races that they feel insulted if addressed by an Englishman in their own tongue, will become general throughout Hindostan, the calculation will be seen at once to fall far below the due estimate. The prospect may well humble, and should certainly impress with a sense of responsibility every man of English birth.

Mr. J. R. Green, in his 'History of the English People,' has embodied the following forecast of the results of the outspread of the many branches of the English-speaking race. He writes :-

'The spirit, the influence of all these branches will remain one, and in thus remaining one, before half a century is over it will change the face of the world. As two hundred millions of Englishmen fill the valley of the Mississippi, as fifty millions assert their lordship over Australasia, their vast power will tell through Britain on the old world of Europe, whose nations will have shrunk into insignificance before it. What the issues of such a world-wide change may be, not even the wildest day-dreamer will dare to dream. But one issue is inevitable. In the centuries that lie before us the primacy of the world will be with the English people. English institutions' English speech, English thought will become the main

214 The English Church in other Lands

features of the political, the social, the intellectual life of mankind.'

This prophecy, inspiriting and elevating as it is, has its spiritual application, not less encouraging. In all these lands, whither the Anglo-Saxon race drifts and settles, Christianity, imported, perhaps with all its differences and divisions, from Great Britain, will supply the people with spiritual life. It is a petty and unstatesmanlike ambition that desires that the daughter churches, which shall grow up in other lands shall be exact counter-parts of their mother. The future of Christendom may well be left to the moulding of the Divine Spirit which animates it, and it is ours to believe that while many of the standards to which we cling, bearing as they do on their front the stamp of local controversies long ago composed, will find no place in the systems of younger churches, the very diversities of creed, which now separate Christians, may, in the nations which are not yet converted, find their solution in a Christianity containing all that is necessary for Catholic unity and, while bearing abundant signs of its origin, yet adapted to the thoughts and yearnings of the peoples who cling to it. Is it a wild day-dream that expects that these churches in their full maturity may exercise an over-mastering influence on the churches of the old world? that the great Church of the Papacy may be led to adopt an attitude more in accordance with the needs of thoughtful men? that the great Eastern Church, with her splendid past, may emerge from her isolation and rise equal to the sublime possibilities that lie before her? that the corrupt churches, which now cling with tenacity to their traditions, but show little zeal or

other sign of life—the Copts, the Armenians, the Syrians, the Nestorians— may be led to the work of self-reformation ? and that the peoples which at present are no peoples, but are hastening on, under the influence of the Christian countries of Europe, to be born, as it were, in a day, may ' become the kingdoms of our Lord and of His Christ ' ?

INDEX.

ABBEOKUTA

ABBEOKUTA, 153

Aborigines, Australian, 80-83

Abraham, Bishop, 91

Acadians, persecution of, 29

Adelaide, Bishop of, 73, 77

Agra, 180

Albany Mission, 82

Alexander I. Pope, 2

Algoma, Bishopric of, 37

Alington, Rev. C. A. 147

Alms-Dish, Americans, 25

Amatoza tribe, 124

American Church, 19 et seq.

• colonies, loss of, 67

Amsterdam, New, 5

Anaiteum Island, 98, 104

Anderson, Bishop, 41

Anne, Queen, 15

Armstrong, Bishop, 121

Ascension, Isle of, 133

Athabasca, Bishopric of, 45

Atkin, Rev. J. 106

Auckland, Bishop of, 95, 109

Auer, Bishop, 156

Australia, Diocese of, 72

Australian Board of Missions, 102

• Church, growth of, 79

BACON, Lord, 7

Baker, Sir S. 148

Ballarat, See of, 76

BUDD

Baltimore, Lord, 5, 70

Banks' Islands, 104

Barbados, 4, 10, 56

Barry, Bishop, 79

Basutoland, 132

Bathurst, See of, 75

Bechuanaland, 132

Beckett, Rev. Canon, 132

Berkeley, Bishop, 21

• Lord, 5

Bickersteth, Bishop (Japan), 197

Bishoprics, list of colonial, 17

Blair, Dr. 12

Blantyre, 147

Blomfield, Bishop, 16

Bombay, 5, 177

Boone, Bishop, 192

Borneo, missions in, 197

Botany Bay, 70

Bowen, Bishop, 153

'Boyd,' H.M.S. 84

Boyle, Hon. Robert, 9, 70

• Lectureships, 9

Brahmanism, 169

Bray, Dr. 12

• Libraries, 12, 13

Brett, Rev. W. H. 61 et seq.

Brisbane, Bishops of, 74

Brooke, Rajah, 197

Broughton, W. G., Archdeacon and Bishop, 72, 206

Budd, Rev. H. 41

218 The English Church in other Lands

BUDDHISM

EAST

Buddhism, 169

Codrington, Rev. R. H., 107

Burmah, 177

Coke, T. 21

Burton, Capt. 146, 148

Colborne, Sir J. 38

• Sir W. W. 72

Colenso, Bishop, 121, 128

• Rev. Dr. 20

Coleridge, Bishop, 56

Butler, Bishop, 15, 54

Coles, Rev. J. 140

CABOT, S. 2

Colombo, Bishop Chaplain of, 135

Calcutta, 5

Colonial Bishoprics Council, 17, 206

• See of, 176

Columbia, British, 50

Caldwell, Bishop, 186, 188

• Bishop of, 51

Caledonia, Bishopric of, 52

Columbus, Christopher, 2

Callaway, Bishop, 125, 126

Compton, Bishop, 12, 13

Campbell, Hon. J. 76

Congo River, 151

Canada, 5

Convocation of Canterbury, 14

• Dominion of, 42

Cook, Captain, 69, 84, 112

• North-West, 39 et seq., 44 et seq.

Corea, the, 197

Canadian Pacific Railway, 43, 52

Cotterill, Bishop, 121, 125

Cape of Good Hope, 6

Cotton, Bishop, 178

Carey, William, 15, 164

Cowie, Bishop, 95

Carleton, Sir Guy, 30

Cronwell, 4

Carolinas, 5, 11

Crowther, Rev. S. afterwards Bishop, 154, 155

Caulfield, Bishop, 56

Cyprus, 6

Cawnpore, 177, 180

DANISH Missions to India, 15

Central Africa, Bishop of, 122

Davis, J. 113

• Universities Mission to, 18

Delaware, Lord, 8

Cetewayo, chief, 130

Delhi, 177

Ceylon, 6, 183

Devil-worshippers, 186

Chaka, chief, 127

'Dido,' H.M.S. 97

Chandra, Lala Ram, 181

Dingaarn, chief, 127

Chapman, Bishop, 184

Ditchingharn Sisterhood, 53

Charles I. 4

Dodgson, Rev. E. H. 134

• II. 39

Domingia, 159

China, missions in, 192

Douglas, Bishop, 183

• Inland Mission, 194

Drake, Sir F. 3

Chiswell, Rev. A. 138

Duaterra, 86

Chota Nagpore, 178

Dunedin, See of, 91

Christian Faith Society, 10

Durham, Bishop of, 211

Chimmum Lall, 181

Dutch Republic, conquests by the, 4

Clergy Reserves (Canada), 38

Cochran, Rev. W. 40

EAST INDIA COMPANY, 4, 5, 13

Codrington College, 57, 58, 157

East Indies, Missions in, 160

• General, 58

EDINBURGH

Edinburgh, H.R.H. the Duke of, 124

Edward VI. 3

Edwardes, Sir H. 182

Edward's Island, Prince, 6

Elgin, Earl of, 196

Eliot, John, 11

Elizabeth, Queen, 3

Emma, Queen, 115

Episcopate, monarchical idea of, 207

Eugenius, Pope, 2

FALKLAND ISLANDS, 6

• • Bishop of, 66

Fallangia, 159

Farler, Archdeacon, 147

Farringia, 159

Feild, Bishop, 32

Ferguson, Bishop, 157

Ferrar, Nicholas, 8, 70

Fiji, 6, 110

Foreign Plantations, Council of, 9

French, Bishop, 180

Frere, Sir H. E. B. 142, 146, 182

Frobisher, Admiral, 3, 7, 70

Fulford, Bishop, 35

GARDINER, Captain Allen, 66

Georgia, 11

Gibraltar, 5

Gibson, Bishop of London, 21

Gilbert, Sir H. 3, 8

Gladstone, Right Hon. W. E. 207

Glass, Corporal, 133

Gobat, Bishop, 141

Goodenough, Commodore, 109

Gordon, Hon. Sir A. H. 111

• Rev. Patrick, 20

Gossner, Pastor, 179

Goulburn, See of, 75

Grafton and Armidale, See of, 74

INDIAN

Duke

Grant, Capt, 148

Gray, Bishop, 120 et seq. 134, 206

Green, Mr. J. R. 212

Gregory, Pope XIII. 194

• Rev. F. A. 139

Grey, Sir G. 92, 123, 134

Guiana, British, 6, 60

• Bishop of, 64

HALE, Bishop, 74, 77, 81

Hannington, Bishop, 149, 150

Harper, Bishop, 91

Hatteras Indians, 3

Hau-hau fanaticism, 94

'Havannah,' H.M.S. 100

Hawaiian Islands, 112

'Hawk,' Church-ship, 32

Hawkins, Admiral, 3

Hayti, church in, 59

'Hazard,' H.M.S. 89

Heber, Bishop, 177

Heke, John, 89

Henry VII. 2

• VIII. 2

Hobhouse, Bishop, 91

Holly, Bishop, 60

Honduras, British, 58

Hongi, chief, 86

Honolulu, Bishop of, 116

Horden, Bishop, 45

Howard, John, 69

Hubbard, Rev. A. 181

Hudson's Bay, 5

• • Company, 30, 42

Hunt, Rev. R. 8, 70

Huron, See of, 209

INDIA, languages of, 167

• missions in, 160 et seq.

• peoples of, 166

• religions of, 169

• religions statistics of, 190, 212

Indian bishops, position of, 173.

220 The English Church in other Lands

INGLIS

Inglis, Bishop Charles, 22, 31

Isles des Los, 159

JACKSON, Purt, 70

Jamaica, 5, 53

James, Bishop of Calcutta, 119, 176

• I. 4, 8

Japan, missions in, 194

Jenkins, Sir Leoline 12

Jennings, Rev. M. E. 180

Johnson, Rev. R. 71

• Rev. W. P. 147

Jones, Bishop W. W. of Cape-town, 122

Juliopolis, Archbishop of, 41

KAFFRARIA, 122, 123

Kafirs, the, 120 et seq.

• delusions of, 123

Kamchameha, King II. 114

• • III. 114

-- - IV. 114

Karens, mission to, 180

Katharine, queen of Charles II. 5

Keble, Rev. J. 56

Kei River, 123, 124

Keith, Rev. G. 20

Kenebec River, 11

Kestell-Cornish, Bishop, 139

Key, Bishop, 127, 206

Kohimarama, 103

Kohlhoff, Rev. S. 185

Kôls, mission to, 179

Krapf, Dr. 141, 146

Kreli, Chief, 120

Kwamagwaza, 130

LABUAN, 6

Lahore, 180

Lambeth Conferences, 210

Lawrence, Miss, 140

• Sir H. 177

Lencock, Rev. H. J. 153

Lee, Prof. 87

MASSACHUSETTS

Lennoxville University, 37

Letters patent, disuse of, 210

Liberia, 156

Lifu, 101, 104

Lipscombe, Bishop, 56

Livingstone, D. 143, 145

Livingstonia, 147

Lloyd, Bishop, 13

Lucknow, 177

Macallum, Rev. A. 180

Macrorie, Bishop, 129

McDougall, Bishop, 198

Machray, Bishop, 41

McIlvaine, Bishop, 26

Mackenzie, Bishop C. F. 128, 143, 145

McKenzie, Bishop of Zululand, 130

Mackenzie River, Bishopric of, 45

Madagascar, 135

Madras, 5, 177

Magila, 147

Mai, 104

Malabar Church, 163

Malicolo, 102

Malo Island, 144

Mandalay, 183

Maori superstitions, 84

• war, 93

Map of Africa, 118

• Asia, 161

• Australia, 68

• New Zealand and Pacific Ocean, 85

• North America, 27

• South America, 54

Maré, 107

Maroons, the, 53

Marsden, Rev. S. 71, 75, 83, 84, 86, 97

Marshman, Mr. 164

Martyn, Rev. H. 117

Maryland, 4, 11, 13

Masai, 147

Massachusetts, 4, 11

INDEX

MATAKA

Mataka, King, 147

Mauritius, 6, 134

Medley, Bishop, 31

Melanesia, Bishopric of, 91, 116

Melanesian Mission, 96 et seq.

Melbourne, city and see of, 73, 76

Merriman, Archdeacon and Bishop, 123, 125, 126, 131

Middleton, Bishop, 86, 175

Milman, Bishop, 178, 179

Missionaries, training of, 205

Moffat, Dr. 132

Mohammedanism, 170

Mohawks (Indian tribe), 23

Mombasa, 141-143

Montreal, See of, 35

Moore, Bishop, 13

Moorhouse, Bishop, 76

Moosonee, Bishopric of, 44

Moravians, the, 15, 119

Morumbala, 144

Mota, 104

Mountain, Bishop Jacob, 31, 33

• Bishop G. J. 35, 41

Mpapwa, 149

Mtesa, King, 148-150

Mwembe, 147

'Myrmidon,' H.M.S. 158

NATAL, 6

• colony of, 127

Negro Education Fund, 55

Nelson, See of, 91

Neutral French, 28

New Caledonia, 101

Newcastle, Bishop of, 73, 102

New England, 4, 11

• • Company, 8

Newfoundland, 5, 31 et seq.

New Guinea, 83

New Holland, discovery of, 69

New Jersey, 11

New Westminster, Bishopric of, 52

New York, 5

PRETORIA

New Zealand, 6

• • See of, 73

Niger River, 153, 155

Nixon, Bishop, 119

Nobbs, Edwin, 105

Norfolk Island 103 et seq.

North Borneo Company, 199

North Queensland, See of, 78

Nova Scotia, 4, 5, 27 et seq.

• • Bishopric of, 30

Nukapu Island, 106, 109, 110

Nyanza Lakes, 143, 148

ONEIDAS (Indian tribe), 23

Onitsha, 155

Ontario, church in province of, 35

• See of, 209

Orange Free State, 131

PADDON, Capt. 98

Panda, King, 128, 130

Paramatta, 83

Paris, treaty of (1814), 6

Parkes, Sir H. 197

Palmas, Cape, 24, 156

Patrick, Bishop, 13

Patteson, Rev. J. C. (afterwards Bishop), 91, 103 et seq.

Payne, Bishop, 156

Penang, 177

Penick, Bishop, 157

Penn, 115

Pennsylvania, 5, 11

Perry, Bishop, 76

Perth, See of, 77

Philadelphia, Trinity Church, 23

Pinder, Rev. J. H. 59

Pitt, Rt. Hon. W. 113

Pocahontas, 8

Pongas Mission, 157

Poole, Bishop, 196

Poonindie, 81

Portugal and its conquests, 3

Pretoria, Bishop of, 132

222 The English Church in other Lands

PRIDEAUX

Prideaux, Dean, 13

Provoost, Bishop, 23

Qu'Appelle, Bishop of, 45

Quebec, See of, 31

• population of, 34

Radama I. II. III. Kings, 135, 136

Raffles, Sir S. 200

Raleigh, Sir W. 8, 60, 70

Ranavalona, Queen, 136

Rangoon, Bishop of, 180

Rawle, Bishop, 57, 157

Rebmann, Dr. 142, 146

Regina, 44

Riverina, See of, 76

'Rosario,' H.M.S. 109

Rota (Maori deacon), 90

Rotuma Island, 97

Rupert, Prince, 5

Rupert's Land, 5, 39, 41

Russia Company, 3

SACCIBARRI or Cornelius, 62

Saint Helena, 5, 122, 135

St. John's, Diocese of, 122

Sandilli, Chief, 120

Sandwich, Earl of, 112

• Islands, 112

Sandys, E. 8

Santa Cruz, 105, 109

Sarawia, Rev. G. 105

Sargent, Bishop, 188

Schereschewsky, Bishop, 193

Schwartz, F. C. 164, 176, 185

Scotland, Free Kirk of, 147

• Established Church of, 147

Seabury, Bishop, 18, 22, 25

Selkirk, Earl of, 40

Selwyn, Bishop, 25, 74, 88, 97 et seq., 206

• Bishop J. R. 103 et seq.

• Granville, 152

Sharpe, Archbishop, 13

Sierra Leone, 6, 151

Singapore, 6, 200

TAPU

Six-Nation Confederacy, 23

Skelton, Rev. T. 181

Slavery, first mention of, 21

Smith, Lieut. Shergold, 149

• Sir Harry, 120

Smythies, Bishop, 148

Society for Promoting Christian Knowledge, 13, 14, 164

-for the Propagation of the Gospel in Foreign Parts, 14, 20, 138, 164

• South American, 18, 66

• Wesleyan Missionary, the, 15, 98

• Baptist Missionary, the, 15

• London Missionary, the, 16, 98, 103, 114, 136, 138, 148, 193

• Church Missionary, the, 16, 40, 138, 148, 152, 154

• Colonial and Continental, the, 17

Solomon Islands, 103

Soudan, the, 151

'Southern Cross,' mission ship, 109

Southey's 'Life of Wesley,' 20

Spain and its Conquests, 4

Speke, Capt. 148

Spencer, Bishop A. G. 32

Stanley, H. M. 148, 149, 151

Stanton, Bishop, 78

Statistics of missionary contributions, 203

Steere, Bishop, 146, 147

Stewart, Bishop, 34

Still, Rev. J. 108

Strachan, Bishop (Toronto) 37,

• (Rangoon), 206

Straits Settlements, 200

Sydney, city of, 71

• See of, 75

Synge, Rev. E. 75

Synods, 206 et seq.

TAMAHANA Wiremu, 91, 92

Tanganyika, Lake, 148

Tapu, system of, 86, 113

TASMALIA

Tasmania, See of, 73

• Bishop of, 78

Tenison, Archbishop, 13, 14

Thaba 'Nchu, 132

Theebaw, King, 183

Tippahee, chief, 84

Titcomb, Bishop, 180

Toronto, University at, 37

Tounghoo, 178

Tcwrisend, Rev. H. 154, 155

Tozer, Bishop, 145

Tranquebar, Danish Mission at, 15

Trinidad, 6, 57

Tristan d'Acunha, 153

Tufnell. Bishop, 74

Tugela River, 130

• Turner, Bishop of Calcutta, 119, 176

Tuttle, Bishop, 24

Tutty, Rev. W. 28

UMTATA RIVER, 126

Umhala, Chief, 120

'Undine' yacht, 100

Universities and colleges, colonial, 204

Utrecht, treaty of, 5

VANCOUVER, Captain, 112

'Venn, Henry,' steamer, 156

Vidal, Bishop, 153

Virginia, 3, 4

• Company, 8

Volkner, Rev. C. S. 94

WADBOKAL, Rev. 109

Wairau, outbreak at, 89

Waitangi, treaty of, 6

Waitara, 93

Wales, New South, 6

Warangesda, 82

Waters, Archdeacon, 124

Weeks, Bishop, 153, 158

Wellesley, Lord, 164

ZULULAND

Wellington, first Duke of, 72

• See of, 91

Wesley, Rev. J. 20, 21, 97

• Rev. C. 20

West, Rev. J. 40

• Africa Mission, 59

• Indian Church, 53 et seq.

Western Australia or Perth, See of, 77

Whanganui, conference at, 90

Whipple, Bishop, 24

Whitaker, Mr., 8

White, Bishop, 23

Wilberforce, Bishop, 116

'Wild North Land,' author of the, 47

Wilkinson, Lewis, 158

Williams, Bishop (China and Japan), 193

• Rev. H. and W. 87

Wilson, Bishop, 21

• • Daniel, 119, 177

Windsor, N.S., King's College, 31

Windward Islands, Diocese of, 57

Winnipeg, 40, 42

Winter, Rev. R. R. 181

Wolseley, Sir G. 43

Woodfall, Master, 7, 70

'Wright, Henry,' steamer, 150

XAVIER, ST. FRANCIS, 164, 195

YOUNG, FISHER, 105

• J. 113

York, Duke of, 5

Yoruba, 153

ZAMBESI RIVER, 144-146

Zanzibar, 141

Zenanas, work in, 190

Ziegenbalg, 163, 185

Zululand, Bishopric of, 130

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