STATE OF RELIGION AND EDUCATION IN AUSTRALIA.
The religious state of the inhabitants of the Australian colonies,
especially of the two oldest and most populous settlements, has been so
frequently the subject of allusion in this work, that the reader must
already have become acquainted with its general aspect. Nevertheless,
there are many interesting particulars which have not yet been detailed;
and no subject, surely, can concern more nearly the _mother country_
than the religious condition of her children and offspring. Upon the
mere surface of things, judging from appearances only, the religious
habits of England would seem perhaps to be transferred to the Australian
colonies no less perfectly than its social customs; but, although the
resemblance to our spiritual pride and spiritual ignorance, our needless
divisions and contempt of lawful authority, is perfect enough, except
when it occasionally degenerates into caricature, yet, in points more
deserving of imitation, the likeness between the mother country and her
daughters is not always so striking. Probably it would be difficult to
sum up the matter better than in the words of Bishop Broughton, who
says, "My own opportunities of observation have been very numerous,
and I do not hesitate to say, that, in either colony, surrounded, it
cannot be dissembled, by much that is base and disgusting, there is,
nevertheless, an extensive, and in point of actual influence, a
preponderating proportion of integrity and worth, which, if suitably
encouraged and supported now, there may hereafter spring up a wise and
understanding people to occupy this land."[208]
[208] Letter of the Bishop of Australia to the Society for the
Propagation of the Gospel, dated May 22, 1838.
The way in which the Lord's Day is observed in New South Wales, or Van
Diemen's Land, may serve for an index of the general amount of religious
feeling among many of its inhabitants. Sunday desecration,--despising
the day of rest which the Lord has appointed, is notoriously one of the
first steps which a man is tempted to take in that downward course of
sin which leads him to the penal colonies; and accordingly, it must be
expected that a large quantity of the old leaven should remain working
in the convict population. And especially was this to be anticipated,
when so little pains were taken to teach them better things, for the
absence of religious instruction immediately furnishes an excuse for
disregard of the day of rest, and renders that neglect which was before
inexcusable, in some measure unavoidable. According to Dr. Lang,
religion is but seldom taken into account by the majority of the
colonists in their dealings with their convict-servants. In at least as
many as four cases out of five, he says, that no attention to the day
is paid, but frequently it is spent in weighing out rations, settling
accounts, or paying and receiving visits; while the men, whom it is
contrary to law to set to work on a Sunday, are often allowed to
cultivate ground for themselves, upon the plea that, if they were not so
occupied, they would be doing worse. In the opinion of Judge Burton, the
want of occupation on the Sunday was a cause of many robberies being
committed, and some of the worst crimes that had been brought under his
notice had taken place upon that day. Mr. Barnes says, speaking of the
men at the penal settlement of Macquarie Harbour, "I believe more crime
or wickedness was committed on Sunday, when they were ringing the bell
for church-service, than on any other day of the week." These opinions
are confirmed and strengthened by men of various parties, and different
plans have been proposed. That of increasing the number of churches and
of the clergy is obviously one of the most likely to succeed, but its
success must, in the nature of things, not be very speedy. It was stated
by one witness before the Committee upon Transportation, that, when the
means of public worship have been provided, the convicts should be
regularly mustered and taken to church, which, he thinks, would have a
good effect; but what is really wanted is that they should _come_ to
church, and not merely be _taken_ thither. One member of the Committee
inquired whether all the present churches were filled, and the witness
replied that they were not; but this is rather a proof of the need of
additional religious instruction than an argument against furnishing it.
If among so many souls the few existing places of divine worship are not
all fully occupied, is not this a proof of the desolate state of the
Lord's vineyard in that country? Is not this a sufficient reason for
earnestly endeavouring to increase the number of the labourers in the
vineyard? The heathenism of a considerable portion of a population
nominally christian, manifestly tends to thin the congregations even of
existing churches. But the want of church extension, and the dearth of
ministers, tends to produce and increase this heathenism, and therefore
it indirectly tends to diminish the numbers of the present attendants
upon divine service. And what a mockery, in some instances, has the
so-called divine service hitherto been! The director-general of roads in
Van Diemen's Land, some years ago, chose to place catechists and clergy
under a ban, though there was no great risk of his gangs being much
troubled by them, when they had so many other duties to fulfil. And what
was the system which this wise manager of roads chose to substitute for
the teaching of Christ's ministers? At every road-station, daily,
morning and evening, readings of the sacred Scriptures were established,
and "devotional exercises" were added on the sabbath. Well, but who
officiated? Let Archdeacon Hutchins reply in the very words used by him,
when the matter was brought before the notice of the government in 1837.
"These readings of the Scriptures were performed generally, if not
always, by _some of the very worst of the convicts themselves_,
selected, no doubt, for the purpose, not on account of their wickedness,
but of their abilities. They are the best readers, or the cleverest
fellows; and therefore, amongst rogues, generally the greatest. These
are men by whom, as far as the director is concerned, the seed of
religious knowledge is scattered among the road parties. How far
there may be a rational hope of the Divine blessing accompanying such
endeavours, I leave to be declared by any one possessed of common sense
and some little acquaintance with Scripture."[209] Even Jeroboam, the
son of Nebat, who made Israel to sin, only "made priests of the _lowest_
of the people;" he did not, that we read of, appoint the _vilest_
characters he could find to that office.
[209] See Speech of the Bishop of Tasmania at Leeds, Nov. 28,
1842, p. 16.
The greater part of the settlers in New South Wales and Tasmania have
been derived from those classes, who, in England, except in the rural
districts, have, until recently, been well nigh shut out from their
parish churches; and, in many instances, their mode of life here was
little likely to lead them to a regular attendance upon the public
worship of God, even where there was room for them. But nothing more
surely produces distaste and carelessness in this matter than the total
absence of all regularity respecting it. The truly religious soul,
indeed, when banished by circumstances from the temple of the Lord, is
always inquiring with the royal Psalmist, "When shall I come to appear
before the presence of God?" But the careless man, the worldly-minded
man, indeed the greater part of mankind, it is to be feared, feel no
longing desires of this kind. The further they are removed from the
courts of the Lord's house, the less they think about its blessings, the
less concern they take about religion; so that when an opportunity is
offered them of joining in public worship, it actually is viewed as a
trouble instead of a privilege, and no small pains are taken to escape
from it. For example, it is stated by Mr. Mudie, that when a clergyman
had been able to attend, and divine service was about to commence, upon
his estate, he noticed but few of the convicts there, the rest declining
to come, upon the plea of their being Roman Catholics. But this trick
was of no avail, for their master, being satisfied that they merely
wanted to escape attendance, and to employ the opportunity thus afforded
them of prowling about and thieving, insisted upon all these Romanists
coming up and sitting outside the building in which the others were
assembled. The next time the clergyman came, they were all Protestants.
But in what a wretched state of depravity must men be who can thus
deliberately tell a lie, in order to avoid joining in the worship of
the Lord their Maker!
To provide for the spiritual wants of our penal colonies would be, under
the most favourable circumstances, no easy matter; and in the actual
condition of affairs, it is a most difficult and discouraging task. For
not only are the ordinary obstacles arising from man's fallen nature to
be surmounted, but the effect of unusually evil influence and bad
example is to be counteracted in a convict population. And far from
opposing this mischievous spirit by "endeavouring to keep the unity of
the spirit in the bond of peace," professing believers are nowhere more
at variance than in Australia; so that the work of turning the hearts of
the disobedient to the wisdom of the Just is perpetually being disturbed
by strife and jealousies among those who ought to be one, even as Christ
and the Father are One. There, as it has been well observed, "the Church
stands upon her own merits, her own divine right; there all the attested
grievances of the Dissenters, secular and political, are removed; no
tithes, no church-rates, no exclusive state support." And yet there, it
may be added, the fierce contentious spirit which rages in England is
unchanged in character, and the way of the Church is just as evil spoken
of in New South Wales as in the mother country. The only grievance the
dissenters can complain of now in Australia is that assistance is
afforded to the Church to a larger amount than they would like. But
this is grievance enough for them to raise an outcry about. And hence
arise fresh hindrances to the progress of true religion in these
settlements. There are other spirits besides the unclean spirits of
infidelity and iniquity which the Church has here to contend against.
The language of a very zealous and active clergyman of Australia is
this:--"Give us clergy and churches, and I will ensure congregations and
a vast spread of the gospel in the Church of Christ by means of the
Church of England."[210] But, so pitiable is the effect of religious
strife, that rather than allow the necessary means to be given for
this purpose, many would be content to leave things in their present
miserable state; and although, as in the mother country, the majority of
the population belong to the Church of England, yet the minority, in all
its little sections, unite in grudging every effort that is permitted,
every single pound that is spent, by the government in aid of the
Church. There is no communion that can pretend to lay claim to the
religious instruction of the people; it would be too absurd to propose
that the English nation should entrust the religious training of a
colony, like that of New South Wales,[211] containing upwards of 70,000
persons belonging to the national Church, into the hands of the
Presbyterians, with their 13,153 souls, or into those of the Methodists
and other dissenters, with their 5,093 souls, or even to the Romanists,
with their 35,690 souls! And accordingly, since it was hopeless to get
this important and responsible office exclusively for themselves, all
parties really would seem to have conspired together to keep it, at all
events, from falling into the possession of that body to which it of
right belongs,--the national Church of England and Ireland,--a Church
which the Presbyterians do not generally deny to be scriptural, and
which the Romanists, by their peculiar hostility, proclaim to be, in
the best and oldest meaning of the word, essentially Protestant. Under
feelings of this description, the Roman Catholics, and their
"Presbyterian brethren," (as they can condescend to call them when it
answers their purpose,)[212] have been acting in Australia for some
years past; and, aided by the potent force of agitation upon a
government which "cared for none of these things," except how it might
"please the people," they have been successful. Spurning the very name
of toleration, and despairing of exclusive establishments for their
own communion, they have succeeded in giving birth to a system of
joint-establishment for three communions of Christians, and
encouragement and assistance for as many more as the government may see
fit to patronise. In 1836, the system which now continues in operation
was commenced by Sir R. Bourke, then Governor of New South Wales, who,
in proposing this plan, expressed a confident hope, (which has never yet
been fulfilled,) that thus people of different persuasions "would be
united together in one _bond of peace_." It is pitiable to see a
fellow-creature, and him, too, a man in authority, borrowing an
expression from a passage of Holy Scripture, (Eph. iv. 3,) while he is
at the very time forgetting the duty there enforced. The eye that
glances upon the words "bond of peace," must be very careless or very
wilful, if those other words, "unity of Spirit," or the words below, in
the following verses of the same chapter, altogether escape its notice.
The principal features of the new system are these. It affords
assistance in money towards building a church or chapel, and a
dwelling-house for the minister, in all cases where not less than
300_l._ have been raised by private subscriptions. It provides a stipend
for the support of _ministers of religion_, upon certain conditions, at
the rate of 100_l._ per annum, where there is a population, of 100 adult
persons, (including convicts,) who shall subscribe a declaration stating
their desire to attend his place of worship, and shall be living
within a reasonable distance of the same. If 200 adults in similar
circumstances sign the declaration, a stipend of 150_l._ is granted; and
if 500 persons sign it, the stipend is 200_l._--the highest amount ever
granted towards the support of any one officiating teacher of religion.
In places where there are less than 100 adults ready to subscribe, or
where there is no church or chapel yet erected, the governor may
contribute a stipend not exceeding 100_l._ per annum, but in the latter
case 50_l._ must be promised also from private sources. A certain
proportion of free sittings, (one-fourth, according to Lang, at least
one-sixth part, according to Burton,) is to be reserved in each
building. Such are the principal points of the system, and, according
to the governor's regulations, the assistance thus offered is limited
chiefly to the Church of England, the Church of Rome, and the Scottish
Kirk, which "three grand divisions of Christians"[213] are thus made, in
fact, the three established communions of New South Wales.
[210] Letter of Rev. W. H. Walsh to S. P. G., dated October 6th, 1840.
[211] In Van Diemen's Land, in 1838, it was stated that sixteen out of
every twenty-three persons, nearly two-thirds, belonged to the Church
of England. Bishop of Australia's Letter to S. P. G., dated August 18,
1838.
[212] See the Memorial of the (Roman) Catholic Inhabitants of New
South Wales to Lord Normanby. Burton on Education and Religion.
Appendix, p. 117.
[213] Sir Richard Bourke's Letter to the Right Hon. E. G. Stanley,
September 30th, 1833. Sir Richard, in his haste or his ignorance, has
overlooked the Greek Church.
Undoubtedly good has resulted from the enactment of this law in 1836,
for before that there were scarcely any means open of obtaining help
towards religious instruction, whereas certain means are open now, and
have been very much used. Yet because some good has resulted in this
way, the evil spirit and wretched tendency of the measure must not be
overlooked. All the good that has resulted might have been obtained
without any of its accompanying evil, if a perfect toleration had been
established, the National Church properly endowed, and a sufficient
supply of Roman Catholic priests or Presbyterian teachers for the
convict population of those persuasions liberally supported by
government, as in the gaols in Ireland. In this case, the poor convict,
who is not permitted to possess money, would have had the consolations
of religion, however imperfect, offered to him in his own way, while the
free settler would have had the doors of the national Church opened to
him, or the liberty, in case of his dissenting from that, of providing
for himself a separate conventicle. Where would have been the hardship
of this arrangement? Or why should the _voluntary system_, which is, in
the northern hemisphere, so highly extolled by many Irish Romanists and
not a few Presbyterians, in the southern, be thought a punishment and
degradation? Thus, "not only has equal protection,--for God forbid that
we should ever repine at equal protection,--but equal encouragement been
given by government to every description of religious faith, and every
denomination of professing Christians, in some of the most important
dependencies of the British crown."[214] Is not this, it may be asked,
the very course which a mild and tolerant _heathen_ government would
pursue? And is the same policy, which would probably be followed by
heathen rulers, either right or expedient in rulers professing
themselves to be Christians?
[214] Bishop of Exeter's Charge in 1837.
Certainly, whatever other arrangements might have been adopted, those
that have been made are faulty in principle; and this is true, although
it be confessed that some good has arisen from them, since through them
an increased supply of religious teaching has been afforded to the
colonists, however reluctantly wrung from the government in behalf of
the Church of England. The faultiness of principle in these arrangements
is thus stated by the present Bishop of Australia, a man well fitted to
the responsible station which he fills in Christ's Church. "By the
government plan of aid," he observes, "encouragement is given to the
lax and dangerous opinion, that there is in religion nothing that is
either certain or true. The government virtually admits that there is no
divinely-instituted form of church-membership, or of doctrine, otherwise
that one would in preference receive its support. The consequence is
that the most awful truths of Christianity, which have been acknowledged
and preserved in the Church from the beginning, are now frequently
spoken of as merely sectarian opinions, to which no peculiar respect is
due."[215] The Roman Catholics hailed this measure with delight, for
what to them can be a greater triumph or a more gratifying spectacle
than to behold a great Protestant nation, inquiring, as Pilate did,
"What is truth?" The Presbyterians, likewise, and Protestant Dissenters,
were not behind their brethren of Rome (though there were fewer voices
to join the shout) in greeting so exquisitely liberal a measure, which
is actually founded upon some of their favourite notions respecting the
harmlessness of divisions, the total invisibility of the Church, and the
hatefulness of "a dominant episcopacy." The rejoicings which were to be
heard in quarters apparently so opposite boded no good from the measure
to the Church of England; and, certainly, from the strange way in which
this law has been carried into operation, so far as that communion is
concerned, the Government are not to be thanked for any favourable
results that have followed. Through the activity of the members of our
Church, both at home and in Australia, an increased supply of churches
and of clergy has indeed been obtained; but this has, in most instances,
literally been wrung from the ruling powers; while the only boon
that was freely given,--a most valuable boon, it is willingly
acknowledged,--was the appointment of a bishop instead of an archdeacon.
However, the value of the boon thus obtained was lessened by the
disregard shown by Government to the wants of the Church in Australia.
The Bishop returned from England, after his consecration in 1836,
_alone, without being accompanied by a single clergyman_, because, while
Roman Catholic priests and Presbyterian teachers were still eligible to
receive, and did receive, the aid of government, the Church of England
was to remain as it was, notwithstanding its pressing wants and
increasing numbers. All allowances towards the expense of the passage,
or residence, or means of support for any additional clergymen, were
refused. During five years, from 1832 to 1836, the number of chaplains
continued to be the same, except in 1833, when there were only fifteen
instead of sixteen in the estimates; and this was not because no
increase was needful,--for when an outfit of 150_l._, and a yearly
salary of 50_l._ were generously furnished to twenty clergymen by the
Society for the Propagation of the Gospel, in consequence of the extreme
necessity of the case, every one of these were instantly employed. A
subscription, amounting to 3,000_l._ was at this time raised in England
in behalf of the Church in Australia, and when the Government perceived
that public opinion was awakened in its favour, and that they had
succeeded in giving their friends and supporters a tolerably good start,
they at length agreed, with the tact peculiar to them, to place the
Church of England (at least nominally) upon the same footing with the
two other "grand divisions of Christians."
[215] Bishop of Australia's Letter to the Society for the Propagation
of the Gospel, August 18, 1838.
Now, therefore, the same assistance in outfit, and the same amount of
salary proportioned to the numbers of the congregation, are awarded,
according to the Act, to the teachers of each of these three divisions.
And thus, as Sir R. Bourke informs Lord Glenelg, in 1837, ministers
of the Church of England have been forthcoming to "answer (in many
instances) the calls of congregations of their communion;" while, as a
matter of course, where no call is heard, no answer is attempted to be
given. How very opposite is this modern idea of _the sheep calling the
shepherd to them_, from that pattern set before us by the good Shepherd,
who "came to seek and to save that which was lost!" But still, though
nominally upon an equality with the others, it is distressing to find
how hard a measure has been dealt to the Church in New South Wales; how
studiously every petty advantage that could be taken has been taken of
it by a Government calling itself liberal and impartial. A few instances
of this shall be given, which may serve to show how our brethren in the
colonies have been treated, and how we should ourselves be treated, if
dissent and Romanism could get the upper-hand in our native country; for
then, at the very best, the clergy would be placed, as they now are in
Australia, "in a state of dependence upon two unstable supports;--the
will of Government, and the disposition of the people."[216] At present,
the latter is favourable enough in Australia; but the good-will of the
Government towards the Church has been indeed strangely shown within the
last few years. When the other communions and persuasions in the colony
had nearly, if not altogether, provided themselves with the number of
ministers that the law would allow them, while the wants of the Church
remained, to a great extent, unsupplied, advantage was taken of an
expression in a letter of the governor, Sir George Gipps,[217] and a
limitation was imposed upon the government assistance by Lord Normanby,
which operated exclusively to the hurt of the Church of England. In a
like spirit it was that the governor of New South Wales refused to
consider as private contributions for schools either sums granted by the
societies in England, or by their diocesan committee in New South Wales;
although, in both instances, the money was raised entirely by private
subscription. The inconvenience, delay, and disappointment which this
one arbitrary rule occasioned were astonishing; and to those who took
delight in balking the efforts and thwarting the good works of our
Church, it must have been very gratifying. So, too, must the refusal, in
1841, of a piece of land for a site of a church and parsonage in the
wild district on the banks of the Morrumbidgee, containing 1,200 souls,
dispersed about over a very extensive range of country.
[216] See Bishop of Australia's Charge in 1841, p. 10.
[217] On November 9th, 1838, Sir G. Gipps wrote to Lord Glenelg, stating
that "he was happy to say there was no want in the colony of clergy of
_any denomination_!" It was only in December 1837 that the Bishop of
Australia had requested eighteen or nineteen _presbyters of the Church
of England_ for as many places as had actually complied with the
government rules, and not more than half the number had, in the interim,
been supplied.
Another example of similar conduct has occurred since the change of
ministry at home, which would, it might have been hoped, have infused a
better feeling into the colonial authorities. At the end of 1841, the
Bishop proposed to erect, in certain spots, small wooden churches, as
the only means of obtaining churches at all; trusting, that after these
had stood forty or fifty years, they might be replaced by buildings of
a higher and more lasting character. The average cost of these humble
little buildings was to be from 100_l._ to 120_l._; and they were
intended for very poor districts; but since the outlay did not amount
to 300_l._, the Government would give nothing, and no effort was made
to introduce a modification of the law (supposing that to have been
needful) in order to meet such cases. Instances to the same effect might
easily be multiplied. In New South Wales land is comparatively cheap,
and a horse is an indispensable necessary for a clergyman; but no part
of the government grant is allowed to be spent in purchasing more than
an acre for the site of a church, and half an acre for a house and
garden. "To extend the latter allowance to any quantity of land from
which an income might be derived, would increase the emoluments of the
minister, at the public expense, beyond what the Act contemplates;" so
the Bishop of Australia was assured by official authority in 1836. But
enough of these miserable instances of state-peddling in ecclesiastical
establishments. "There is no semblance," to use Mr. Gladstone's words,
"in any part of these arrangements, of a true and sound conception of
the conscientious functions of government in matters of religion."[218]
May we venture to hope that the present ministry, of which the writer of
the above is a distinguished member, may exhibit in their conduct and
arrangements, both in the colonies and at home, a more sound and true
conception of their duty than was ever shown by their predecessors? Such
hopes, undoubtedly, are entertained by a portion of the British public,
not unimportant either in numbers or in moral and political influence.
Nevertheless, the zealously attached members of the Church of England
need not to be reminded of a truth which is frequently brought before
them in the circle of its daily service. They know that "it is better to
trust in the Lord than to put any confidence in princes." They are sure
that, if theirs is a living branch of Christ's Holy Catholic Church,
many a weapon will be formed against it, but yet "no weapon that is
formed against it shall prosper."
[218] Gladstone's State in its Relations with the Church, chap.
vii. p. 272.
It would be wearying to the reader to attempt to enter into the same
details respecting schools as have been stated with regard to churches.
The fate of the Church and School Corporation has elsewhere been
related.[219] Suffice it to say, then, that the same spirit of hostility
or indifference has been equally exhibited in both cases; indeed, it
would be strange if the bitter enemies, and feeble or false friends of
that system of religious instruction which is carried on among the adult
population by our national Church, were not alike vigorous in their
opposition, or impotent in their friendship, to the system of religious
training among the infant population which is wrought out by our
national schools. However, in mentioning the subject of schools, the
unsuccessful attempt of the Government, in 1836, to saddle the colony of
New South Wales with schools conducted upon the modern Irish system,
must not be left unnoticed. On this occasion, it may be observed, the
Presbyterian, Independent, Baptist, and Wesleyan "denominations of
Christians," were actually forced to leave, for a while, their liberal
friends and allies of the Church of Rome, and to seek the assistance,
and rejoice in the strength of the "exclusive" and "dominant" Church of
England. It is really curious to observe these various sects seeking out
the Bishop of Australia, and requesting him to preside at their meeting
in opposition to the proposed measure; and since, although he disagreed
with them in a matter not then at issue, namely, the need of creeds and
catechisms in imparting religious instruction, nevertheless, as he
agreed entirely with them in the matter which was at issue,--the
propriety and necessity of using the Holy Scriptures in religious
teaching,--he complied with their request, presided at their meeting,
and signed their petition. He also presented a petition from himself on
the same subject; for the Government had so contrived to shuffle between
the Archdeacon and the Bishop, that Dr. Broughton, who had very recently
been consecrated, could, just at the time when the education scheme
was to have passed, claim a seat in the legislative council in neither
capacity. It so happened, that by an official neglect at the
Colonial-office in London, no patent, including the Bishop as a member,
had been forwarded to New South Wales; so when he reached Sydney, he
found himself excluded from his seat in the council during the whole
time in which this matter was under discussion there. The plan appeared
to be successful; 3,000_l._ was devoted towards establishing the new
scheme, and an honoured name, that of "National Schools," was pilfered,
and bestowed upon those that were projected in Sydney. But, in this
instance, high principle and popular feeling were united against the
Irish scheme; and as it began with a blunder at the Colonial-office, so
it proved to be little better than a blunder throughout. The schools
proposed were never established; and since that time the Roman Catholics
have made a different sort of attempt to gain educational power, by
obtaining separate sums for their own schools, and swamping the members
of the Church of England, under the honourable but much abused
appellation of Protestants, in the general quagmire of heresy and
schism. However, this second effort, which was made with the sanction
of the Government, was defeated chiefly (under Providence) by the zeal
and ability of the Bishop; and whoever is desirous of seeing a noble
specimen of clear reasoning and manly eloquence, will be gratified and
improved by reading the Bishop of Australia's speech upon the occasion
of this scheme having been proposed by Sir George Gipps in the
legislative council. Certainly, when we consider how admirably
Bishop Broughton demolished Sir George Gipps's scheme, we must own
that the tact was very acute,--or at least the _mistake_ rather
_suspicious_,--which shut him out of the legislative council when
Governor Bourke's plan was in agitation.
[219] See the latter part of Chapter XI.
Besides the schools assisted by Government for the education of the
lower orders, there are, of course, many private schools in the
Australian colonies; and it is believed that these important
establishments are no longer so commonly under the direction of men
that have been convicts as they formerly were. Undoubtedly, one who
has been transported _may_, perchance, turn out afterwards to be a good
instructor of youth, but what christian parent would willingly risk his
child's religious and moral progress upon a chance, a possibility, of
this kind? The King's School at Paramatta is an excellent establishment,
founded and conducted upon the principles of the Church of England.
Sydney College is another well-conducted school, but its principles are
more open to objection. "It is to be believed," as has been remarked,
"that a desire to gain the support of men of all religious principles,
led to the Sydney College being founded on none;" and it was scarcely
possible to fall into a greater error than that of passing almost
unnoticed the one thing needful. It is true, that prayers are used daily
in this school, and there seems, from Judge Burton's account of it, to
be much that is good and praiseworthy in its management and details. But
a school where the children of Protestants, Roman Catholics, and Jews,
meet together, must be, at best, an odd jumble; and the religious
tendency of such an education must be very questionable.
The Australian College is said by Dr. Lang, its founder, to be the
most promising establishment in New South Wales, being more likely to
resemble in course of time a small university or college in Europe than
the others are. It is chiefly in the hands of the Presbyterians, and
appears to be a thriving and well-conducted school of general learning.
Religious instruction is not neglected, but all this department of
education is arranged in a vague and general way, so as to avoid as much
as possible disputed points; and if parents or guardians object to
children receiving this kind of instruction at all, these pupils are
allowed to withdraw at the times when it is given. If no essential
points of Christianity had ever been brought into dispute, it might
have been wise to avoid those unessential points that had been; or if
religion were a matter of indifference or secondary consequence, then it
might be well to provide for pupils withdrawing beyond the reach of its
voice. But since neither of these suppositions are true, the system of
the Australian College cannot be recommended. It may be very _liberal_.
It is not very _wise_. But it is hard to say when we have reached the
extremity of any opinions. The plan of the Australian College is far too
narrow and confined for some choice spirits of New South Wales; and
accordingly the Normal Institution, as it is pompously designated, has
been formed by a seceder from the first-named establishment. It is said
to be tolerably flourishing, and no wonder, for it offers a very fair
_secular_ education, and this is sufficient for the children of this
world,--unhappily, no insignificant or small class either in New South
Wales or elsewhere. But the christian reader will be satisfied of the
sandy foundation on which the Normal Institution is raised, when he
glances over the following extracts from its original prospectus. The
pupils are to be afforded "every facility and abundant materials for
forming opinions of their own,"--young children, instead of being
brought to Christ, are to be allowed (if they can) to find their way to
Him. The prospectus says, "Till the mind has formed religious opinions
of its own, grounded on a wide range of religious knowledge, the
profession of religion is meaningless, if not incalculably pernicious."
Our Lord's words are, "Except ye be converted and become as little
children, ye cannot enter into the kingdom of heaven." But it is vain to
quote the words of Scripture to men who will make professions like this:
"To inculcate any given set of religious tenets, or to teach any given
set of religious text-books, would be to lend my labours to a party
whilst I profess to labour for mankind." As though, forsooth, we could
ever labour more advantageously for mankind than when we try to persuade
them, from their very tenderest years, to believe in the Bible and to
belong to the church of God!
It is the expressed opinion of the highest authority in the church of
Australia, that New South Wales, which is certainly the farthest
advanced of all our colonies there, is not yet ripe for the
establishment of a regular college, resembling our ancient and venerated
English universities. But this most important object has not been lost
sight of; and while a grammar-school has recently been opened in St.
James's parish in Sydney, and another is projected at Newcastle, both of
which are intended to form a nursery for the future college, the means
of providing this last are beginning to accumulate. Mr. Thomas Moore, of
Liverpool, in New South Wales, who died in 1840, has left the site of
his house in Liverpool, with ground adjoining, together with 700 acres
of land, in trust towards the establishment of a college in immediate
and exclusive connexion with the Church of England and Ireland. This
bequest, in itself insufficient for the proposed purpose, will yet serve
for a foundation to begin upon; 3,000_l._ were voted in January, 1840,
by the Society for Promoting Christian Knowledge to advance the same
good object, and it is expected that the fund will increase and gather
strength before the time shall have arrived when it will be thought
advisable to commence the college. A new school, attached to the Church
of England, is also about to be begun in Van Diemen's Land. It is to be
called Archdeacon Hutchins's school, being intended by its promoters for
a lasting and useful memorial of their respect for the late lamented
Archdeacon of Van Diemen's Land. In the last published account of this
undertaking, it is stated that about 850_l._ was subscribed for this
purpose, but at least 2,000_l._ will be wanted. Our noble Society for
Promoting Christian Knowledge, ever active in advancing the glorious
purpose for which it was formed, has contributed 100_l._ towards this
school, which is to be built at Hobart Town. And it may be observed,
that henceforth Van Diemen's Land will demand even more spiritual care
and assistance than the elder colony; for by recent arrangements, the
transportation of criminals to New South Wales has altogether ceased,
and Van Diemen's Land is now the only colony to which convicts are
conveyed.[220]
[220] For the particulars here stated, see the Report of the Society
for Promoting Christian Knowledge, for 1842, pp. 56-64.
A census of the population of New South Wales was taken on the 2d of
March, in the year 1841, and the general result of this is here added
for the satisfaction of the reader. In the whole colony, including its
various dependencies, but exclusive of Van Diemen's Land,[221] the
total of inhabitants was 130,856, of which number 43,558 were females,
and 87,298 males, being as nearly as possible two to one in favour of
the latter. The number of houses, mostly built of wood, was 16,776,
nearly in the proportion of eight inhabitants to each house. The return
of the various religious persuasions was as follows:--Church of England,
73,727, forming a clear majority upon the whole population. Scotch Kirk,
13,153, forming about a tenth of the whole amount of the inhabitants of
New South Wales. Members of the Church of Rome, 35,690, being rather
more than one-fourth of the population. Protestant Dissenters, including
Wesleyans, 5,093, making about one-twenty-sixth of the whole. Jews, 856,
Mahometans and Pagans, 207. Of the inhabitants of New South Wales in
1841, 101,749 were returned as free, while 26,977 were in bondage.[222]
In 1836, there was about one and three-quarters free to one bond, while
in 1841, there were four free to one bond, the proportion of free to the
whole population having gained sixteen per cent. in the five years.
Henceforth, from the natural increase by births, from the influx of
emigrants, and the stoppage of transportation, the advance will be much
more rapid. The population of Sydney was, in 1841, no less than 29,973
souls; of these, 16,505 were returned as members of the Church of
England; 8,126 belonged to the Romish Church; 3,111 were members of the
Scotch Kirk; 1,707 were Protestant Dissenters; 462 were Jews; and 62
Mahometans and Pagans. It will be seen, that in the population of the
metropolis of the colony, the proportions of the various religious
opinions are not very materially different from those in the whole
of New South Wales, except that the number of Roman Catholics and
Dissenters are greater, as they usually are in large towns, and that in
Sydney the Romanists have increased, whilst in the colony generally they
have diminished since the last census.
[221] "It has been found impossible to state accurately the present
population of Tasmania. No information could be obtained at the
well-known colonial publisher's (Cross's) in Holborn."
[222] These numbers are copied from a Sydney newspaper, but from some
difference in the elements of calculation, possibly from not including
the population of Norfolk Island, they do not quite tally with those
given above.
A few words may not be out of place, in a work descriptive of the
Australian colonies, upon the subject of emigration, but so much has
been written upon this matter, that a very few words may suffice to give
the opinions of those who are practically acquainted with the subject.
Undoubtedly, active, industrious, and prudent persons, are likely to
prosper in Australia to a degree which is impossible, and scarcely
credible, in Great Britain. No doubt, Providence has in these, and in
our other colonies, given England a means of letting its surplus
population escape in a way that shall not be merely safe, but even
profitable, to the mother country, as well as to the emigrants
themselves. The average consumption of English manufactures by the
Australian colonists, has recently been stated to amount to ten guineas
a-head, while that of the inhabitants of the European countries is only
two shillings.[223] And what true-born Englishman would refuse to
rejoice in the increased demand thus likely to be opened for our
manufactures, and in the increased prosperity of our fellow-subjects on
the other side of the globe, who are thus enabled to supply their own
wants, by purchasing English goods? The objections which we hear
occasionally urged against emigration amount, with one important
exception, to little or nothing. The distance and long voyage, the risk
of not succeeding, the impossibility now of pig-drivers and convicts
becoming masters of many thousands a-year,[224] the paramount necessity
of patient industry and prudent forecast in Australia, no less than in
the rest of the world,--all these circumstances offer no reasonable
hindrance to the emigrant's attempt, either to better his condition, or
else to get that daily bread which in England he finds difficult to be
obtained. And, whatever obstacles of this kind may at first deter him,
the careful settler will soon find himself victorious over these, and
more comfortably situated, in a worldly sense, than he ever before was.
[223] See the speech of Mr. C. Buller in the House of Commons, on
Thursday, April 6th, 1843, upon the subject of colonization.
[224] See Evidence before Committee on Transportation in 1837, p. 41.
_In a worldly sense_, it is said, because, unhappily, there is one great
objection to all emigration, belonging to it of necessity, which, in the
English colonies, and not least so in Australia, has been fearfully
increased and needlessly aggravated. The want of religious instruction
in newly-peopled countries, and among a widely-scattered and pastoral
population, must needs be grievous, even under the most favourable
circumstances. And if these countries are used as penal settlements, the
want is likely to be still more deplorable. But the evil is inflamed to
the utmost degree, when, as in Australia during the earlier years of its
colonial history, little provision of any kind is made for the spiritual
need of the people, or when, as in the same country in later years, "a
system is pursued which would seem to indicate an utter indifference on
the part of those who dispense the national treasure, whether truth
or falsehood shall characterise the religious creeds of any of the
colonists."[225] And thus, while the sum total of religious provision
is very insufficient, that little is divided in a kind of scramble among
various parties, so that Irish Roman Catholics, who cry up the voluntary
system at home, are tempted to glory in being one of "the three
established communions" in New South Wales; and Scotch Presbyterians,
who profess extreme ardour for the American system of "leaving every
religious denomination to support its own ministers," find in Australia
assistance from Government (or even from a clergyman of the Church of
England)[226] very convenient, and "a' vera weel," as the cannie Scots
say. With so much irreligion, so small and so miserably divided a power
to oppose it, as we behold in Australia, the great question with every
one proposing to emigrate is, whether he can take that step without
probable spiritual loss; and at this price he would find all worldly
gain too dearly bought. There are many places in our colonies, it is
true, where a person may use (or, if he pleases, neglect) the means of
grace, exactly as at home; and against these spots the objection now
urged would not at all weigh. But before any one removes himself into
the wilderness, or far away from any place of worship, except the chapel
of the Roman Catholic or the meeting of the separatist, he should be
well rooted and grounded in the faith of his fathers. And supposing him
to be so, what real patriot could wish a man of this kind to emigrate!
How ill can England spare out of any rank of life such persons as these!
Before emigration can become as general and respectable as it ought
to be, _religion_ must be made its groundwork; and religion, to be
successful in doing the work of Christ in the hearts of men, must not
consist in that modern jumble of denominations, which pretends to the
name, but must teach its doctrines by means of the ministrations of the
"Church of the Living God," which is the pillar and ground of the truth.
When this foundation has been laid, then can the conscientious churchman
zealously promote emigration, and not before. And if it should never be
laid, still, whatever may be his fears for weak brethren, or his value
for more steadfast fellow-members of Christ, influencing him to avoid
the responsibility of advising them to quit the home of their fathers,
the faithful churchman will be under no alarm whatever, respecting the
stability of the branch planted by his mother-church in Australia. Nor
yet will he grudge all other denominations (unless they be blasphemous
or immoral,) the most complete toleration. Nay, were it not for the
mischief that would arise to Christianity and to the souls of men, they
might be welcome to all the support and patronage of the State; and if
they obtain it all, even then we fear them not; indeed it is our duty
to pity them, to love them, to pray for them as brethren. Whatever
may be the fate either of Australia or England, the lot of Christ's
Church--that visible Church of His which was founded upon the first
preaching of Peter both to the Jews and to the Gentiles--is fixed and
determined:--it is firmly built upon a rock, and "the gates of hell
shall not prevail against it."
[225] See the Bishop of Exeter's Charge in 1837.
[226] Compare Dr. Lang's New South Wales, vol. ii. pp. 375, 288;
and Burton on Education and Religion in New South Wales, p. 13.
R. CLAY, PRINTER, BREAD STREET HILL.
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