[207] See Grey's Travels in Western Australia, vol. ii. p. 188.



CHAPTER XIV.

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 300l. have been raised by private subscriptions. It provides a stipend for the support of ministers of religion, upon certain conditions, at the rate of 100l. 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 150l. is granted; and if 500 persons sign it, the stipend is 200l.—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 100l. per annum, but in the latter case 50l. 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 150l., and a yearly salary of 50l. 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 3,000l. 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 100l. to 120l.; and they were intended for very poor districts; but since the outlay did not amount to 300l., 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; 3,000l. 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; 3,000l. 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 850l. was subscribed for this purpose, but at least 2,000l. will be wanted. Our noble Society for Promoting Christian Knowledge, ever active in advancing the glorious purpose for which it was formed, has contributed 100l. 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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