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MAGNA EST VERITAS ET PP.EVALEBIT 
 
 THE 
 
 Anglican Church 
 
 IN 
 
 Canada. 
 
 BY 
 
 THOMAS EDWARD CHAMPION. 
 
 TORONTO: 
 
 THE HUNTER. ROSE CO. LIMITED. 
 
 1898 
 
PREFACE. 
 
 I HIS short historical sketch of the Anglican Church in Canada appeared 
 •* originally in the pages of The Canadian Magazine, and is reprinted there- 
 from with scarcely any alterations. The author has not attempted to do more 
 than refer to the leading incidents connected with the foundation of the Anglican 
 Church in Canada and its progress in the last century. These he has sought to 
 pourtray faithfully, to de^i with controversial topics with fairness and accuracy, 
 
 and to speak bitterly of none. 
 
 THOS. E. C. 
 
TH^ ..xnGLICAN church IN CANADA. 
 
 CHAPTER I. 
 
 AS IT WAS AND AS IT IS. THK S.P.G. AND THKIR MISSIONAKIKS. 
 
 The history of the Anglican Church 
 ■■■ in Canada, presenting as it does 
 that body in several different phases, is 
 a somewhat curious study, but one 
 which will amply repay any one inter- 
 ested in ecclesiastical history. The 
 knowledge to be gained will more than 
 compensate any Canadian for any 
 trouble that he may take. 
 
 In this year of grace, 1898, the An- 
 glican Church in Canada is one united 
 body divided into twenty-one dioceses, 
 which include the whole of the Domin- 
 ion, besides the island of Newfound- 
 land, in their jurisdiction. Each diocese 
 is presided over by its bishop, and the 
 whole church has for its Metropolitans 
 the prelates who preside over the sees 
 of Rupert's Land and Ontario. The 
 title of Archbishop was given to these 
 prelates in September, 1893, at the 
 first General Synod which met in To- 
 ronto in that month. It must be borne 
 in mind that the title of Archbishop is 
 confined solely to the prelate bearing 
 it for the time being. Neither the sees 
 of Ontario or Rupert's Land are arch- 
 bishoprics ih jure ; on the decease or 
 retirement of the present occupants of 
 either diocese the bishop who succeeds 
 to the see will not necessarily be Arch- 
 bishop. 
 
 It was in 1713 that Acadia, now 
 known as Nova Scotia, vvas ceded by 
 the treaty of Utrecht to ilje Crown of 
 Great Britain, and thirty six years 
 later, in 1749, the city of Halifax was 
 founded by Colonel (afterwards Lord) 
 Cornwallis. From 17 13 to 1749 the 
 seat of Government had been at Anna- 
 polis, but in 1749 it was transferred 
 to Halifax, though a few troops were 
 kept at the former place and were con- 
 tinued there until about 1850. 
 
 Up to 1749 the colonists and settlers 
 
 in Acadia were ministered to either by 
 naval or military chaplains, or by mis- 
 sionaries sent from luigland by the So- 
 ciety for the Propagation of the Gospel 
 in Foreign Parts. There were prac- 
 tically no resident clergymen supported 
 by the people amongst whom they 
 worked. 
 
 At the annual meeting of the S.P.G., 
 held in London, England, on February 
 20th, 1713, a resolution was proposed 
 and duly carried that General Franci.s 
 Nicholson, who was then leaving Eng- 
 land to assume his duties as (lovernor 
 of Nova Scotia, "should be requested 
 to take cognizance of and make enquiry 
 concerning all the Society's mission- 
 aries, schoolmasters and catechisls ; as 
 also of the churches, glebes, parsonage 
 houses and libraries sent by the Soci- 
 ety in the plantations within the verge 
 of his commission (as a person who has 
 deserved well of the Society, in his 
 several stations, for his love to the 
 ministry, and for his laying the founda- 
 tions of churches); accordingly a depu- 
 tation has been given him under the 
 common seal of the Society, for the 
 purposes mentioned, with a salvo to 
 the Queen's prerogative, and the juris- 
 dictions of the Lord Bishop of London. 
 When Nicholson was appointed 
 Governor of Nova Scotia the S.P.G. 
 had in the whole of America about a 
 score of missionaries, and half-a-dozen 
 schoolmasters who were laymen. On 
 the foundation of Halifax a marked 
 improvement had taken place. " In 
 thirty years," says Eaton in his admir- 
 able history, " the list had so increased 
 that in 1749, when the Cornwallis fleet 
 sailed into Chebucto Bay, bringing two 
 clergymen and one schoolmaster for 
 Nova Scotia, there were already work- 
 ing in America no less than sixty-three 
 
The Anglican Church in Canada, 
 
 clergymen, twelve schoolmasters and 
 six catechists, of which number New 
 Kngland had nineteen clergymen, New 
 York two, South Carolina ten, Penn- 
 sylvania eight, New Jersey five, Geor- 
 gia five. North Carolina two, New- 
 foundland two, and the Bahama Islands 
 two." 
 
 There is no more discreditable page 
 in the history of the Mother Church in 
 Great Britain than her grievous, almost 
 criminal, neglect of the spiritual inter- 
 ests of the North American colonists. 
 The marvel is, not that Kpiscopacy as it 
 is understood by Anglicans, is so weak 
 in the United States and in Canada, 
 but that it is so strong. If the prelates 
 and laymen of the English Church at 
 home had desired to prevent the 
 growth of Anglicanism in the colonies, 
 if they had wished to foster dissent, 
 Romanism and infidelity, if they had 
 sought to utterly estrange Knglish 
 emigrants to America from the church 
 of their fathers, they could not have 
 adopted better means to accomplish 
 tlieir purpose than those they pursued. 
 From the period of the Reformation 
 until 1784, when the North American 
 colonies had become the United States 
 of America, every Anglican clergyman 
 officiating in North America had to be 
 ordained in Kngland ! Though from the 
 Elizabethan period until that of George 
 III.' — more than two hundred years — 
 
 there had been a constant and ever- in- 
 creasing emigration from Great Brit- 
 ain and Ireland to America, not one 
 effort, except a half-hearted one by 
 Archbishop Laud, was made by the 
 Archbishops of Canterbury to send mis- 
 sionary bishops to America. True it 
 is that missionaries were badly needed 
 during the greater portion of the peri- 
 od referred to in all or nearly al! the 
 English sees, to arouse the b'shops 
 and clergy to a sense of their duty and 
 to the spiritual destitution which pre- 
 vailed on all sides of them. This, 
 though, makes their conduct all the 
 more reprehensible; they were not con- 
 tent to neglect their own people, who 
 could to a certain degree call them to 
 account, but were also utterly disre- 
 gardful of those of their faith beyond 
 the sea who had no means of obtaining 
 redress. 
 
 Governor Nicholson, who had been 
 Governor of Maryland from 1694 to 
 1699, during his term of office wrote 
 to the Archbishop of Canterbury tell- 
 ing him plainly : " Unless bishops can 
 be had the church will surely decline." 
 Vet nearly a century elapsed before 
 any bishops for America were conse- 
 crated, and even then it was the 
 Scotch prelates who ordained them, 
 and not the Archbishop of either Can- 
 terbury or York. 
 
CHAPTER II. 
 
 THE FIRST CANADIAN BISHOP AND THE EARLY CLERGY, 
 
 A S has been mentioned in the last 
 ■< * chapter, the first bishop for Am- 
 erica was consecrated in 1784. He was 
 a native of Connecticut, named Sam- 
 uel Seabury, who was chosen by a 
 small company of clergymen who met 
 secretly at Woodbury, in Litchfield 
 County, Connecticut. To again quote 
 Eaton, these clergy ** were not even 
 certain that whoever might be conse- 
 crated would be permitted to live in 
 the United States ; but they said, ' if 
 he is not, then we can establish him 
 across the border, in Nova Scotia, and 
 send our candidates to him for ordina- 
 tion there, until better times shall 
 dawn."' Dr. Seabury accepted the 
 nomination, and, " in Admiral Digby's 
 returning flagship, sailed to England, 
 where he vainly tried for a year to get 
 consecration. At last, finding that 
 further attempts in England would be 
 useless, he went north to Scotland, 
 and by these bishops of the ' obscure 
 and broken,' non-juring Scottish Epis- 
 copal Church, Robert Kilgour, Arthur 
 Petrie, and John Skinner, on the 14th 
 November, 1784, was consecrated the 
 first bishop for the continent of Amer- 
 ica." 
 
 It has been necessary to deal thus 
 fully with the history of Episcopacy in 
 the United States, because it is indis- 
 solubly connected with that of the 
 same institution in Canada. About 
 the same time as the Connecticut 
 clergymen met in Woodbury a number 
 of clergymen, eighteen in all, met in 
 New York to discuss their plans for 
 securing to America the historic Epis- 
 copate ; but, as says the historian al- 
 ready quoted, their " scheme had not 
 direct relation to either New England, 
 the Middle States, or the South ; but 
 rather to the remote province of Nova 
 Scotia, where already many of the 
 church's warmest supporters in the 
 now independent Colonies had taken 
 
 refuge, and whither some of them- 
 selves contemplated soon removing." 
 The names of these clergymen were : 
 The Reverends Charles Inglis, D.D. , 
 Rector of Trinity Church, New York ; 
 H. Addison, of St. John's, Maryland ; 
 Jonathan Odell, Missionary at Burling- 
 ton and Mount Holly, New Jersey ; 
 Benjamin Moore, D.D,, Assistant Min- 
 ister of Trinity Church, New York ; 
 Charles Mongan ; Samuel Seabury, 
 D. D., Missionary at Staten Island, 
 New York ; Jeremiah Leaming, Mis- 
 sionary, late at Norwalk, Connecticut ; 
 I. Waller ; Moses Badger, S. P. G. 
 Itinerant Missionary in New Hamp- 
 shire ; George Panton, Missionary at 
 Trenton, New Jersey; John Beardsley, 
 Missionary at Poughkeepsie, New 
 York ; Isaac Browne, Missionary at 
 Newark, New Jersey ; John Sayre, 
 Missionary, late at Fairfield, Connecti- 
 cut ; John Hamilton Rowland, Mis- 
 sionary in Pennsylvania ; Thomas 
 Moore, of New York ; George Bissett, 
 Rector of Newport, Rhode Island ; 
 Joshua Bloomer, Missionary at Jam- 
 aica, Flushing, and Newtown, Long 
 Island ; and John Bowden, of New- 
 burgh, New York. 
 
 Exactly one-half of these clergymen 
 very soon after this meeting went to 
 Nova Scotia, while three of them be- 
 came bishops in the newly-organized 
 church on this continent. These three 
 were. Dr. Seabury, consecrated 1784 ; 
 Dr. Inglis, consecrated 1787 ; and Dr. 
 Moore, consecrated 1801. 
 
 The first result from this meeting of 
 clergymen was a petition to Sir Guy 
 Carleton (afterwards Lord Dorchester, 
 then Governor-General of Canada) dat- 
 ed New York, March 26th, 1783, asking 
 that Dr. Thomas Bradbury Chandler, 
 a clergyman doing duty in New Jersey, 
 but at the time on a visit in England, 
 should be consecrated the first bishop 
 of Nova Scotia. The request of the 
 
 (7) 
 
8 
 
 The Anglican Church in Canada. 
 
 clergy was complied with in so far as 
 offering the office to Dr. Chandler was 
 concerned, but he, being in very bad 
 health, was obliged to decline the hon- 
 our ; but on being asked by the Arch- 
 bishop of Canterbury to name a suit- 
 able person, he at once named Dr. 
 Charles Inglis, sometime rector of the 
 historic Trinity Church, New York. 
 
 Dr. Inglis was at this time about 
 fifty years of age and had had a most 
 arduous and eventful career. He had 
 been a schoolmaster in Lancaster, 
 Pennsylvania, in his early manhood, 
 and when he had attained the canoni- 
 cal age was, in 1758, ordained in Eng- 
 land by the Bishop of London, and 
 licensed to the mission of Dover, De- 
 laware. He entered on his duties in 
 the summer of 1759, and for twelve 
 years pursued them with unabated en- 
 ergy. About 1765 his health broke 
 down and he accepted an invitation to 
 become assistant minister of Trinity 
 Church, New York, of which parish on 
 the death of Dr. Auchmuty, the rector, 
 in 1777, he became the incumbent. 
 Eaton relates the story of Dr. Inglis' 
 induction thus : 
 
 "The church had been burned the 
 year before ir the terrible fire in which 
 nearly one thousand buildings in the 
 western part of New York City were 
 destroyed, and Dr. Inglis was inducted 
 into office by placing his hands on a 
 portion of the ruined wall, in presence 
 of the wardens, and taking the usual 
 obligations. From letters of various 
 missionaries to the S. P.G., we learn 
 that when General Washington as- 
 sumed command in New York, de- 
 signing to attend Trinity Church, he 
 sent word by one of his generals that 
 he would be glad to have the rector 
 omit the customary prayers for the 
 King and the royal family. To this 
 request Dr. Inglis paid no attention at 
 the time, but when later he saw Wash- 
 ington, he remonstrated with him on 
 its unreasonableness. Soon after, he 
 was insulted and threatened with vio- 
 lence in the streets by Whig sympa- 
 thizers, who called him a traitor to his 
 country, his great offence being his 
 persisting to pray for the king. At 
 
 last, one Sunday morning, during ser- 
 vice, about one hundred and fifty men 
 entered the church with bayonets fixed, 
 drums beating, and fifes playing, and 
 after standing for a few minutes in the 
 aisle were given seats in the pews. 
 The congregation were terrified, but 
 Dr. Inglis went quietly on with the 
 service and as usual offered the offen- 
 sive prayers, the soldiers listening, 
 however, without remonstrance." * * 
 " His letters during the progress of 
 the Revolution show him to have been 
 very pronounced in his sympathy with 
 the Crown, and correspondingly bitter 
 against the Whigs. ' The present 
 rebellion,' he writes to the Society, in 
 the autumn of 1776, 'is certainly one 
 of the most causeless, unprovoked, 
 and unnatural that ever disgraced any 
 country. Not one of the clergy in 
 these provinces (he says) and very few 
 of the laity who were respectable, or 
 men of property, have joined in the 
 rebellion. I have no doubt, but with 
 the blessing of Providence, His Ma- 
 jesty's arms will be successful and 
 finally crush this unnatural rebel- 
 lion.'" 
 
 In 1783, the year in which New York 
 was evacuated by the British troops, 
 Dr. Inglis, who, with his wife, had been 
 included in the New York Confiscation 
 Act, went to Nova Scotia, and about 
 eighteen months later proceeded on a 
 visit to England, where, on August 
 12th, 1787, he was consecrated at 
 Lambeth the first bishop of Nova Sco- 
 tia, his diocese including Upper and 
 Lower Canada, New Brunswick, Prince 
 Edward Island, Newfoundlandand Ber- 
 muda ! 
 
 The names of the missionary clergy, 
 with navy and military chaplains, whom 
 Dr. Inglis found throughout the entire 
 diocese, were as folUows : 
 
 In Nova Scotia — Reverends Jacob 
 Bailey, John Wiswell, J. Eagleson, 
 Roger Viets, P. De la Roche, J. W. 
 Weeks, Dr. Mather Byles, B. H. How- 
 seal, R. Money, T. Shreve, William 
 Walter, Rana Cossitt, W. Ellis, Isaac 
 Brown. 
 
 In New Brunswick — Reverends S. 
 Cooke, R. Clarke, J. Scovil, John 
 
The Anglican Church in Canada. 
 
 Beardsley, S. Andrews, George Bis- 
 sett. 
 
 In Lower Canada (now Quebec) — 
 Reverends David C. De Lisle, James 
 Tunstall, David F. De Montmollin, 
 Philip Toosey, John Doty, L. J. B. N. 
 Veyssi^re. 
 
 In Upper Canada (now Ontario) — 
 Reverends John Stuart, John Lang- 
 home. 
 
 In Newfoundland — Reverends J. Bal- 
 
 Harris, Walter Price, J. 
 
 four, John 
 Clinch. 
 
 Among all these it will be noticed that 
 there were but two clergy in Upper Ca- 
 nada— Mr. Stuart, at Kingston, who 
 was father of the Rev. G. O'Kill Stuart, 
 sometime " missionary at York," and 
 who in 1812 succeeded his father as 
 rector of St. George's, Kingston ; and 
 Mr. Langhorne on the Bay of Quinte. 
 
CHAPTER III. 
 
 THE GROWTH OF THE EPISCOPATE. THE LABOURS OF THE EARLY PRELATES. 
 
 DR. CHARLES INGLIS, on his con- 
 secration to the Bishopric of Nova 
 Scotia in 1787, found three churches in 
 his cathedral city of Halifax, namely, 
 St. Paul's, which had been opened for 
 divine service September 2nd, 1750, 
 the Reverend William Tutty being the 
 incumbent; the Garrison chapel, and the 
 chapel of St. George, which had been 
 built by the German emigrants as a 
 Lutheran place of worship. This con- 
 gregation, though, eventually joined 
 the Anglican body, and their building 
 was devoted to the services of that 
 church. St. Paul's Church just referred 
 to, is the oldest Anglican place of wor- 
 ship in British North America. 
 
 Inaddition to the churches in Halifax, 
 there were in 1787 Anglican churches in 
 Annapolis, Granville, and, possibly, in 
 Cumberland County, N.S. These last 
 were exceedingly primitive structures, 
 and had been erected by the exertions 
 of the S. P. G. and its missionaries. In 
 the " Ancient Capital," the far-famed 
 and historic city of Quebec, there was 
 no English church, nor was there one 
 in Montreal or at Cataraqui, now 
 known as Kingston. West of the lat- 
 ter place the whole country was a 
 wilderness of forest and prairie. 
 There was a mere handful of settlers 
 at Newark, the present Niagara, and 
 one or two families at what we now 
 know as Grimsby. 
 
 In December, 1789, Christ Church, 
 Shelburne, N S. , was opened for ser- 
 vice, and or the 20th of the same 
 month and iw the same year, Christ 
 Church, Montreal, formerly a building 
 belonging to the Jesuits' College, was 
 also opened. The corner-stone of Que- 
 bec cathedra' was laid on August nth, 
 1800, and the church consecrated Aug 
 ust 28th, 1804. St. George's, Kings- 
 ton — not the present building, but its 
 predecessor — was erected in 1793 ; St. 
 Marks, Niagara, about the same date; 
 
 St. John's, Bath, on the Bayof Quint^, 
 in June, 1795 ; and St. James', in To- 
 ronto, or, as it was then known, Vork, 
 in 1807. Such was the beginning of 
 Anglicanism in Canada. 
 
 Bishop Inglis had been but a very 
 brief period in his diocese when he 
 found that there was work enough not 
 alone for one bishop, but for a dozen. 
 Emigrants had poured into the coun- 
 try, and the western portions of his vast 
 diocese were being quickly opened up 
 by the exertions of the U. E. Loyalists 
 on tFie Bay of Quinte and around 
 Kingston, and by the steady influx of 
 emigrants from Great Britain and 
 other parts of Europe. After six years 
 had elapsed, in July, 1793, when Gov- 
 ernor Simcoe had arrived in Upper 
 Canada, the bishopric of Quebec was 
 founded, the new diocese including 
 the whole of Upper and Lower Canada, 
 the present Provinces of Ontario and 
 Quebec. At this time the capital of 
 Upper Canada was Newark (Niagara), 
 while York (Toronto) had, perhaps, 
 fifty inhabitants, in addition to the 
 military. 
 
 There was no extension of the epis- 
 copate after this for forty-six years, it 
 being on August 4th, 1839, when the 
 Venerable John Strachan, D. D., Arch- 
 deacon of York, and the Venerable 
 Aubrey George Spencer, Archdeacon 
 of Bermuda, were, in Westminster 
 Abbey, consecrated to the set ^ of To- 
 ronto and Newfoundland respectively. 
 
 After this date, though, the progress 
 of the Church was somewhat more 
 rapid. On May 4th, 1845, the Rev. 
 John Medley was consecrated by the 
 Archbishop of Canterbury to the newly 
 formed see of Fredericton, while four 
 years later, on May 29th, 1849, the 
 Rev. David Anderson was consecrated 
 to the missionary diocese Qf Rupert's 
 Land. 
 
 The diocese of Montreal was created 
 
 (10) 
 
The Anglicav Church in Canada, 
 
 II 
 
 in 1850, and Dr. Francis FuHord was 
 on July 30th, 1850, consecrated the 
 first bishop. This latter creation was 
 a very great relief to the Bishop jf 
 Quebec, but it afforded .lone to the 
 then aged and greatly overworked 
 Bishop of Toronto, Dr. Strachan. In 
 1857, th'>ugh. Dr. Strachan's labours 
 were greatly lightened by the Diocese 
 of Huron being formed, with Dr. Ben- 
 jamin Cronyn as its diocesan, to which 
 office he was consecrated on October 
 28th, 1857, by the Archbishop of Can- 
 terbury. 
 
 Here it is necessary to give a few 
 words of explanation respecting the 
 status at this date of the Anglican 
 Church in Canada. As in the Mother- 
 land, so had it been in Canada, the 
 Anglican was the State Church and her 
 bishops had been appointed by the 
 Crown. It is not necessary here to 
 dilate on the vexed question of Church 
 and State. That the dissolution of the 
 bond which bound the Church to the 
 State in Canada all, or nearly all 
 churchmen, are now agreed was ab- 
 solutely necessary; whether the connec- 
 tion was ever worth having is a point 
 that it is useless to discuss ; it is a 
 thing of the past and can never be re- 
 suscitated. Referring to the election 
 by the clergy and laity of Dr. Cronyn 
 as Bishop of Huron, Dr. Mockridge in 
 his biography of that prelate remarks : 
 " A new state of things had set in for 
 the Church in Canada. The Crown 
 was to have nothing more to do with 
 matters ecclesiastical. The people 
 must learn to support the clergy and 
 the clergy must learn to govern the 
 Church as best they might. Bishops 
 were no longer to be Government offi- 
 cers. " 
 
 "A free Church in a free State" 
 was the ideal of Count Cavour the 
 great Italian statesman, and Bishop 
 Cronyn was the first bishop appointed 
 in the emancipated Anglo-Canadian 
 Church. 
 
 The next diocese to be formed was 
 that of Columbia, in the North-west, 
 
 the consecration of the Rev. George 
 Hills taking place on February 24th, 
 
 Toronto diocese was again sub-divid- 
 ed in 1 86 1, when the see of Ontario 
 was created with Kingston as the 
 Cathedral city and John Travers Lewis 
 as its first bishop. Dr. Lewis was con- 
 secrated on March 25th, 1862 (Lady- 
 day), in St. George's Cathedral, King- 
 ston, his being the first episcopal con- 
 secration which bad ever taken place in 
 Canada, marking, as his biographer 
 aptly remarks, that "the Church had 
 thus attained to a new era in her his- 
 tory. " 
 
 Four new missionary dioceses were 
 the next to be created, namely, Mooso- 
 nee. Dr. John Horden, bishop, conse- 
 crated December 15th, 1872 ; Algoma, 
 Dr. Frederick E, Fauquier, bishop, 
 October, 28th, 1873 » Saskatchewan, 
 Dr. John McLean, bishop, May 3rd, 
 18; 4, and Athabasca, Dr. William 
 Carpenter Bompas as bishop, Mav4th, 
 1874. 
 
 The very names of these dioceses 
 will be sufficient to show the progress 
 that the Church was making in the ex- 
 tension of her work. 
 
 The diocesans of Toronto and Huron 
 were both considerably relieved in their 
 work in 1875, when the diocese of 
 Niagara was formed and Dr. T. B. 
 Fuller consecrated to the bishopric on 
 May 1st. 
 
 Three more missionary bishoprics 
 followed the creation of the last named 
 diocese : they were Caledonia, Dr. Wil- 
 liam Ridley, bishop, July 25th, 1879 ; 
 New Westminster, Dr. A. W. Sillitoe, 
 bishop, November ist, 1879, and Qu'- 
 Appelle with the unselfish and devoted 
 Adelbert J. R. Anson as bishop, conse- 
 crated June 24th, 1884. 
 
 The last see created has been that of 
 Ottawa, thereby greatly relieving the 
 Archbishop of Ontario. The first pre- 
 late to preside over the see is the Right 
 Rev. Charles Hamilton translated from 
 Niagara. 
 
CHAPTER IV. 
 
 THE CHURCH AND KDLCATION AL PROJECTS. LENNOXMLLE COLLEGE. TORONTO AND 
 
 TRINITY UNIVERSITIES. 
 
 HE first bishops of Nova Scotia and 
 of Toronto were both pioneer teach- 
 ers and educationalists and each one of 
 these distinguished ecclesiastics exer- 
 cised a vast influence in the spread of 
 religious education in what is now the 
 Dominion of Canada, while the Rev- 
 erend John Stuart, the first rector of 
 St. George's, Kingston, who was the 
 first Anglican clergyman who came to 
 Upper Canada, now the province of 
 Ontario, also established the first 
 academy in the same province at Cata- 
 raqui (Kingston), in 1786. 
 
 Dr. Inglis on his appointment to the 
 see of Nova Scotia in 1787, found no 
 educational facilities existing, and 
 among his first acts was an attempt to 
 remedy this state of affairs. Dr. Mock- 
 ridge in his biography of Inglis says : 
 ' ' One of the first concerns of the bishop 
 was with regard to the establishment of 
 a Public Grammar School and College 
 for the education of the youths of the 
 country, chiefly with a view to procur- 
 ing men properly qualified for the sacred 
 ministry of the Church." 
 
 In October, 1787, the Legislative 
 Assembly of Nova Scotia granted, by 
 an all but unanimous vote, the sum of 
 £400 in aid of Bishop Inglis' scheme 
 of a grammar school or academy, the 
 head-master of which was to be a 
 "clergyman of the Established Church, 
 with a salary of ;£'2oo sterling, and to 
 have under him a professor of mathe- 
 matics and natural philosophy, to re- 
 ceive ;^IOO. " 
 
 The place selected for the location 
 of this school was the village of Wind- 
 sor, on the Bay of Fundy, about forty 
 miles from Halifax. The school was 
 opened on November ist, 1788, the 
 head-master being the Reverend Archi- 
 bald P. Inglis, a relative of the Bishop's. 
 There were less than twenty pupils in 
 attendance when the academy open- 
 
 (« 
 
 ed, but the numbers soon increased. 
 
 In the year 1789 the Nova Scotian 
 Legislature passed an Act providing 
 for the establishment and maintenance 
 of a provincial college, and this was 
 the beginning of what has ever since 
 been known as King's College. The 
 building was situated at Windsor, close 
 to the academy already existing, the 
 Reverend William Cochran being ap- 
 pointed principal provisionally. 
 
 There never was any question about 
 King's College being under the control 
 of the Church of England, and this 
 ought to have been sufficient for dll 
 fair-minded and rational men ; but, 
 alas, it was not ! With a fatuity such 
 as distinguished the policy of Charles 
 I., of Laud or of James II., the statutes 
 of the new university were so framed by 
 the governing body as to exclude any- 
 one from its benefits who was not a 
 member of the Church of England. 
 More than this, in addition to being 
 adherents of the Anglican communion 
 they had to be prepared to "give their 
 unfeigned assent and consent to the 
 XXXIX. Articles" (so the terms of 
 subscription ran in those days), as set 
 forth in the Book of Common Prayer. 
 
 Bishop Inglis strongly objected to 
 any such cast-iron constitution ; he 
 wished, and wished very naturally, 
 that King's College should be under 
 Church influence, and that students for 
 the ministry should there receive their 
 theological training, but he saw very 
 plainly that to make the university sec- 
 tarian, instead of national, was the 
 certain way to impair its usefulness 
 and mar its chances of success. Not 
 only would all non-conformists or dis- 
 senters refuse to become matriculants, 
 but many Churchmen would decline to 
 give their subscription to the rigid 
 theological test exacted. Unhappily, 
 though, the extreme partv prevailed, 
 
 2) 
 
The Anglican Church in Canada. 
 
 13 
 
 and the statutes were enacted with all 
 their obnoxious provisions, which were 
 not modified for many years — after the 
 university had been all but wiped out. 
 This policy was, as the great Earl of 
 Derby, in the House of Peers, said the 
 conduct of the Southern anarchists was, 
 on the conclusion of the War of Seces- 
 sion, "not only a crime but a blunder." 
 
 Clerical education for many years 
 continued in a most backward state, for 
 in 1 81 5, twenty-one years after the 
 opening of King's College, there was 
 no theological college whatever in the 
 diocese of Quebec, although theS. P. G, 
 each year after that date, placed ;£^200 
 at the disposal of Bishop Mountain in 
 aid of students in theology who were 
 reading with learned clergymen of ex- 
 perience. To understand how much 
 this means it must be remembered that 
 in 181 5 York was a town of about 1,200 
 inhabitants, that Kingston had about 
 the same population, and that from the 
 east to the west, on the northern shores 
 of Lake Ontario, the whole of L'pper 
 Canada had been to a certain extent 
 settled. How great the want was can 
 thus be understood. 
 
 In tuft year 1828 King's College, 
 Fredericton, was granted a Royal 
 Charter, but after a time this ceased 
 to be in any sense an Anglican insti- 
 tution, as in it all theological tests were 
 absolutely abolished. The next at- 
 tempt to provide for higher education 
 under the auspices of the Anglican 
 church in the diocese of Quebec was in 
 1842, when what is known as Bishop's 
 College was established at Lennoxville. 
 But great changes had taken place in 
 the western portion of Quebec diocese 
 three years previous to this date, by 
 the separation therefrom of the diocese 
 of Toronto, under the episcopal super- 
 vision of Dr. John Strachan. 
 
 Bishop's College, Lennoxville, has a 
 Royal Charter as a university, with 
 faculties of Arts, Divinity and Medi- 
 cine. The Divinity school, which is 
 separate from the university, trains 
 students for two years after they have 
 graduated under the supervision of the 
 Professor of Pastoral Theology. There 
 are generally about sixty students in 
 
 arts and divinity. The endowments 
 of the college, which belong equally to 
 the dioceses of Montreal and Quebec, 
 amount to about $160,000, with scho- 
 larships and prizes of nearly $21,000, 
 and property valued at nearly $100,- 
 000. There is also a Grammar School 
 at Lennoxville in connection with the 
 University, with six masters and about 
 ninety pupils. 
 
 When Governor Simcoe came to Up- 
 per Canada, in 1792-3, among the 
 many projects he had in view for the 
 benefit of the province was the estab- 
 lishment of a university, on the model 
 of Oxford and Cambridge, in the new 
 land. This object was not carried into 
 effect during Simcoe's term of office, 
 nor, indeed, for many years after. In 
 1826 Dr. Strachan, then Rector of 
 York, was promised by the Imperial 
 authorities that a university should be 
 established in York under the name of 
 King's College, and that it should be 
 in connection with the Church of Eng- 
 land. Despite this promise, though, it 
 was not until 1842 that the foundation 
 of the University was laid* in Queen's 
 Park, Toronto, on the site where now 
 stand the Parliament buildings, by the 
 Governor-General, Sir Charles Bagot. 
 
 From the very first, King's College 
 and its constitution was a source of 
 contention between the rival political 
 parties in the province ; nor is this 
 much to be wondered at. The Uni- 
 versity was supposed to be for the 
 whole province, but one of the clauses 
 in its constitution, as originally framed, 
 provided that all of the professors must 
 be members of the Church of England, 
 and its first principal was a clergyman 
 of that Church, the Rev. John McCaul. 
 Very soon after the University was 
 opened, many of the provisions in its 
 constitution, which were distinctly in 
 favour of the Anglican Church and 
 inimical to other religious bodies were 
 repealed, but the University still re- 
 tained its divinity school for the benefit 
 of Church of England students, and 
 ignored, as it could not help but do, all 
 other denominations. At last, though, 
 
 * The University was opened for students on June 8th, 
 1843. 
 
H 
 
 The Anglican Church in Canada. 
 
 this too came to an end, and it was 
 enacted by Parliament that the Univer- 
 sity of King's College should be abso- 
 lutely and entirely unsectarian, and that 
 no provision whatever should be made 
 in its course of instruction for religious 
 teaching. That this decision was fair 
 to all parties as regarded the future of 
 the University can not be gainsaid; the 
 fault was not that such a decision was 
 arrived at, but that the University was 
 ever founded upon the lines it was. It 
 was endowed not by private generosity 
 but with public funds, and such being 
 the case, it should have been open to 
 all, whether Jew or Gentile, Anglican 
 or Non-conformist, Romanist or Pro- 
 testant. 
 
 But, while one admits all that has 
 just been stated respecting King's Col- 
 lege, it can not be denied that the new 
 departure was a breach of faith with 
 the Anglican body, and when the Uni- 
 versity Charter was annulled some 
 compensation ought to have been given 
 theformer. Such, though, was not done. 
 
 Dr. Strachan, the Bishop of Toronto, 
 was, as was natural, a strong oppon- 
 ent of the secularisation of King's Col- 
 lege, and with his voice and his pen did 
 all he could to avert what he looked 
 upon as a calamity to the Church and 
 a still greater injury to the State, but 
 when once the fiat had gone forth that 
 King's College was no longer to have 
 anything to do with the Church, the 
 stout-hearted prelate set himself to 
 work with a will to remedy the evil. 
 
 In the early part of the year 1850 the 
 Bishop paid a visit to England for the 
 purpose of raising funds to found an 
 Anglican university in Toronto, and 
 succeeded in obtaining from different 
 sources a large amount of money. 
 These donations in addition to the sum 
 of ;^i,ooo given by Dr. Strachan him- 
 self, and other large amounts contri- 
 buted by the Canadian clergy and laity, 
 enabled the Bishop to found Trinity 
 College, Toronto, the first sod of which 
 was turned by the Bishop himself on 
 
 March 17th 1851, The corner stone 
 was laid with great ceremony on April 
 30th followin)f by the Bishop in pre- 
 sence of a great gathering of clergy- 
 men and laymen from all pares of the 
 Province. 
 
 Under the superintendence of the 
 Rev. George Whittaker, M.A., the first 
 Provost, Trinity College began its du- 
 ties early in 1852, and has ever since 
 continued its beneficent educational 
 work. Primarily, Trinity is, of course, 
 a theological school, but its classes in 
 arts and medicine are open to all irres- 
 pective of creed. The original endow- 
 ment is stated to have been nearly 
 $200,000 and to this about $95,000 has 
 since been added. A Royal Charter 
 was granted to Trinity almost simul- 
 taneously with its opening. 
 
 Among other distinctively Anglican 
 schools in Ontario and the North West, 
 there are Wycliffe College, in Toronto, 
 which is supported by fees and private 
 subscriptions ; Huron Theological Col- 
 lege, in London, founded in 1863 ; St. 
 John's Theological College in Mani- 
 toba University;Toronto Church School 
 for Boys; Trinity College School for 
 Boys, at Port Hope; and several schools 
 for girls, notably St. Hilda's College 
 and Bishop Strachan's School, both in 
 Toronto and Oshawa College. 
 
 In Quebec and the Maritime Pro- 
 vinces are to be found, in addition to 
 those institutions already mentioned, 
 the Diocesan Theological College, at 
 Montreal, and the Lakeview College. 
 In the Fredericton diocese are the 
 Davenport School and the Rothesay 
 Colleges, both for boys, besides the 
 Rothesay School for girls. The Comp- 
 ton Ladies' College, in Quebec, and 
 the School at Edgehill, Windsor, N.S., 
 are also under the management of the 
 Anglican body. There are many small- 
 er schools scattered throughout the 
 Dominion under Church auspices, but 
 they are, though doing good work, 
 purely local and of only limited influ- 
 ence. 
 
CHAPTER V. 
 
 CHURCH AND STATK IN CANADA. THK CLKRllY KICSKRVKS AND THE RIXTORIES. 
 
 AMONG the members of the Anglican 
 Church in Canada as it now exists, 
 probably only a very small percentage 
 in number know that for nearly sixty 
 years after the creation by the Im- 
 perial Parliament of the two Pro- 
 vinces of Upper and Lower Canada, 
 the Church in Canada, as in England, 
 was the State Church and that the 
 whole of her bishops, besides some of 
 the clergy, were appointed to their 
 charges not by the Church's spiritual 
 rulers, but by the Crown. For in- 
 stance, Dr. Inglis was in 1787 ap- 
 pointed to the bishopric of Nova Sco- 
 tia by the English (iovernment, as were 
 his successors in the see down to the 
 time of Bishop Hinney in 1H51. So it 
 was with the whole of the bishops, 
 twelve in number, appointed prior to 
 the consecration of the last named pre- 
 late ; Hishop Hinney being the thir- 
 teenth and last of the State bishops. 
 
 As it was with the bishoprics so it 
 was with the rectories of ^'ork, Kings- 
 ton, London and many other places. 
 These were filled in the first place by 
 nominees of the political party in power 
 at the time the vacancies occurred, 
 while the most surprising thing in con- 
 nection with the early system of patron- 
 age in the Anglo-Canadian Church is 
 that on the whole such faithful and 
 zealous men were appointed. To Char- 
 les Inglis, John Stuart, George O'Kill 
 Stuart, the last two father and son, 
 John Strachan and Jacob Mountain, 
 the first bishops of Toronto and Que- 
 bec respectively, Alexander N. Bethune, 
 Benjamin Cronyn, Henry James Gra- 
 sett, besides others who can not 
 now be named, all pioneer clergymen 
 and appointed under State patronage, 
 Canadians generally and Canadian 
 Churchmen especially owe a debt of 
 gratitude that can never be repaid. 
 
 Though, except upon the assumption 
 that the Church is the creature or ser- 
 
 ( 
 
 vant of the State, it is impossible to 
 defend State patronage in spiritual 
 matters, it must nevertheless be con- 
 fessed that had it not been for that 
 patronage and consequent material sup- 
 port the Anglo-Canadian Church could 
 not in its early days have made the 
 progress that it did in extending the 
 parochial system throughout the vari- 
 ous provinces. That in later years 
 this connection with the Slate did the 
 Canadian Church great harm in many 
 ways is unhappily too well known to 
 require to be commented on. The sys- 
 tem came to an end in 1H56. No one 
 now regrets its termination less than 
 the great majority of thoughtful Church- 
 men. 
 
 It is ancient history now when one 
 comes to speak of the Clergy Reserves 
 in connection with the Anglo-Canadian 
 Church, but the question was one that 
 sixty vears ago divided political parties 
 in Upper Canada far more rigidly than 
 even the Manitoban School question or 
 any other subject has done since. By 
 an Act of Parliament passed in the 31st 
 year of the reign of George III., one- 
 seventh of all lands in Canada were ♦^o 
 be devoted to the support and main- 
 tenance of "a Protestant c'ergy," 
 though it was not specified that this 
 meant the clergy of the Church of Eng- 
 land only, as there is little, if any, doubt 
 was the intention of the framers of the 
 Act. 
 
 In the first quarter of the century the 
 possession of these lands solely by the 
 .Anglican Church was allowed to pass 
 unchallenged, but about 1826 the Pres- 
 byterian body asserted, and with a 
 show of justice that is apparent to 
 everj'one, that their ministers were " a 
 Protestant clergy" and that conse- 
 quently they, too, were entitled to a 
 share in the " Clergy Reserves, " as these 
 lands were called. Soon other denom- 
 inations, on similar grounds, claimed 
 
 15) 
 
i6 
 
 The Ansflican Church in Canada. 
 
 their share, and a heated and bitter con- 
 troversy arose. 
 
 Dr. Strachan, both as .Archdeacon of 
 York and as Bishop of Toronto, strong- 
 ly supported in the press and on the 
 platform the claims of his church to the 
 lands, and broug-ht do\*n upon himself 
 much unmerited abuse and obloquy in 
 consequence. F"rom his point of view, 
 the Church of England was meant to 
 be the sole beneficiary from these lands, 
 the term "a Protestant Clergy " meant 
 the clergy of the Church of England 
 who did not owe allegiance to Rome, 
 and was not intended to include the 
 ministers of all the various dissenting 
 denominations. Dr. Strachan was will- 
 ing to make concessions to the Presby- 
 terians, but beyond that he was not 
 prepared to ^a. 
 
 Now, it is perfectly clear that when 
 an Act of Parliament comes to be in- 
 terpreted the plain words of the Act 
 must be taken, despite the supposed 
 intention of its framers. If the ' 'Clergy 
 Reserves " were to remain at all, they 
 would have to be the property of all 
 Protestant denominations, and this 
 was, of course, almost as absurd a con- 
 clusion as an impossible one. The end 
 came after more than thirty years bit- 
 ter controversy, and untold injury to the 
 Anglican Church, by the Reserves be- 
 ing withdrawn altogether and a sum 
 of money, nearly $1,000,000, being 
 given to the Anglicans by (Jovernment 
 ment in settlement of all prospective 
 claims. 
 
 During the period that Sir John Col- 
 borne was Lieutenant-Ciovernor of Up- 
 per Canada there were founded by him 
 the Upper Canadian Rectories, each 
 
 with an ample endowment in land. 
 This act on the part of Sir John caused, 
 when it was proposed, great heart- 
 burning and discontent, though it was 
 eventually carried into law. Taken on 
 the whole, the policy has proved a bene- 
 ficial one, as, had it not been for these 
 rectories, there are many parts of Ca- 
 nada where there would have been no 
 religious teaching whatever. It was 
 an act of expediency, if not one of 
 strictly logical justice as regards reli- 
 gious equality. 
 
 The rectories created by Sir John 
 Colborne were as follows : .Adelaide, 
 Amherstburg, .Adolphustown, Ancas- 
 ter, Barrie, Bath, Belleville, Beckwith 
 (now Carleton Place), Cobourg, Cavan, 
 Chippewa, Cornwall, Darlington, l-^liza- 
 bethtown, Erie (Fort P>ie), Fredericks- 
 burg, Grimsby, Guelph, Kempville, 
 Kingston, Louth, London (Township), 
 London (St. Paul's), Maiden, Mimico, 
 Markham, Newcastle, Napanee, Perth, 
 Peterborough, Port Hope, Picton, Pres- 
 cott, Richmond, St. Catharines, Stam- 
 ford, Thornhill, Thorold, VV'oodhouse, 
 Woodstock, Warwick, Williamsburg, 
 York, York Mills. 
 
 These, as will be seen at a glance, 
 extend from the extreme east to the ex- 
 treme west of the Province of Ontario, 
 and the rectors have retained their 
 glebe lands up to the present, leaving 
 to them an indefeasible title. 
 
 In a necessarily very much condens- 
 ed paper it has only been practicable to 
 give the m.ore salient points as to 
 Church and State in Canada, much hav- 
 ing to be omitted which in a fuller his- 
 tory cc^uld be inserted. 
 
CHAPTER VI, 
 
 TIIK liKNKKAI. UOKK OF TIIK CJ'L'KCH. THE OXKORI) MOVKMENT AND OTHER MATTERS. 
 
 " Tempora mutantur et nos muta- 
 mur in illis " (" The times change and 
 we change with them " ). So runs the 
 old Latin proverb, and in nothing is 
 the truth of the proverb so apparent as 
 in the state of the Church, her mode of 
 work and the conduct of her services 
 as it is now, and as it was fifty years 
 ago. 
 
 For the first forty years of the 
 Church's history in Canada her bishops 
 and clergy for the most part belonged 
 to the school of thought now known 
 as " Kvangelical," and they would 
 have looked with horror on any one of 
 their number who had ventured to as- 
 sert that he disclaimed the title of Pro- 
 testant. They were generally faithful 
 preachers, and where it was at all pos- 
 sible visited their widely-scattered par- 
 ishioners with more or less frequency. 
 In very few of the churches was there 
 more than one service on the Sunday, 
 and that in the morning or in the after- 
 noon, the reason being that the par- 
 ishes were of such very great extent 
 that the clergyman had often to hold 
 his service in the morning in the parish 
 church, near which he generally resid- 
 ed, and then ride, drive, or even walk 
 several miles to hold a second service, 
 perhaps, in the open air in summer, or, 
 at best, in a parlour of a more than 
 usually commodious farmhouse, or in 
 the farmer's barn. This is no fancy 
 picture ; there are many Anglicans still 
 living in and near Toronto, Kingston, 
 and London who can remember when 
 their only place of worship was the open 
 air, or a private room, or barn, in the 
 first and last cases the seats consisting 
 of newly-sawn boards resting on rough 
 trestles. The person officiating was 
 generally a clergyman, but not always, 
 as laymen were, not infrequently, 
 licensed to read prayers and a sermon 
 to the scattered congregations where 
 the services of a clergyman could not 
 
 ( 
 
 be obtained. The Holy Communion, 
 where there was a church erected, was 
 administered generally on the first Sun- 
 day in the month, and baptisms, when 
 they took place in the church, after the 
 reading of the second lesson at morn- 
 ing or afternoon prayer. Marriages 
 were often solemnized in the church, 
 but just as often in the house of the 
 father or guardian of the bride, or in 
 the clergyman's own house. These 
 latter customs have even yet by no 
 means fallen into desuetude. 
 
 In the days spoken of, evening ser- 
 vices, even in the towns, were unheard 
 of; it was not until the " forties" were 
 well advanced that they were introduc- 
 ed in Toronto, though they are now all 
 but universal in towns and country 
 alike. Choral services, surpliced 
 choirs, harvest festivals, Easter dec- 
 orations, were undreamt of, and by 
 the vast majority of Church people, 
 both lay and clerical, would have been 
 looked on with suspicion as being in a 
 direct tendency towards Rome. 
 
 But gradually a change came in the 
 feelings of Anglicans towards more 
 frequent services and more elaborate 
 ritual. In 1835 commenced in England 
 what has been variously described as 
 the "Oxford movement," the "Tractar- 
 ian movement "and "Puseyism." This 
 latter ill-timed appellation has now 
 happily wholly died out. The leaders 
 of this religious revival were Hurrell 
 Froude, John Keble, the saintly author 
 of The Christian Year, John Henry 
 Newman (afterwards Cardinal New- 
 man), Robert Wilberforce, and some 
 others of lesser note. Their object 
 was, as Newman himself has stated : 
 "The vital question was, how were we 
 to keep the Church from being liberaliz- 
 ed?" Just prior to the appearance of 
 the Tracts for the Times, the Home 
 Government of the day had suppressed 
 ten of the bishoprics in the IrishC lurch, 
 
 17) 
 
i8 
 
 The Anglican Church in Canada. 
 
 in defiance of the expressed wishes of 
 both the prelates and clergy of the 
 English and Irish Churches. This 
 thoroughgoing display of Erastianism 
 alarmed the more thoughtful among 
 English churchmen and was one of the 
 causes which led to the Oxford move- 
 ment and the publication of the Tracts- 
 for the Times, 1 1 is a mistake to suppose 
 that the doctrines Dr. Pusey and Mr. 
 Keble taught in the famous Tracts for 
 the Times were unknown to the Angli- 
 can Church up to that date. They 
 were the teaching of the Fathers, of 
 pre-Reformation teachers, who were 
 not Romish, of Laud, of Ken and of 
 others. Pusey and his fellow-labourers 
 did but resuscitate, in a time of religious 
 indolence, apathy and indifference leach- 
 ing that is as old as Christianity itself. 
 True, some of the Tractarians in seek- 
 ing to set before the public what they 
 regarded, and what the great majority 
 of Anglicans now regard, as Catholic 
 truth, lost themselves, and forgetting 
 or renouncing their own teaching, em- 
 braced a system of theology which is 
 as distinctly Romanism as it is opposed 
 to Catholicism. But with Pusey and 
 Keble it was not so ; they taught the 
 Divine inspiration of the Scriptures, 
 the absolute truth of the Incarnation 
 and Atonement by the Saviour, a 
 Church founded by Him with a Divine- 
 ly appointed threefold ministry, the 
 supreme importance of the Sacraments 
 of Baptism and the Lord's Supper, and 
 contended that the Anglican Church 
 was the Catholic Church, the only one 
 which fulfilled, or sought to fulfil, the 
 commands of its Divine Founder. In 
 addition to this, the Tractarians insist- 
 ed on more frequent services, on more 
 elaborate ritual, and on a close adher- 
 ence to the instructions contained in 
 the Book of Common Prayer. 
 
 Clear dogmatic teaching of this sort 
 at a time when latitudinarianism was 
 prominent in the teaching of many of 
 the leading Doctors at Oxford Univer- 
 sity, and when the Evangelical party — 
 whom the Tractarians taught had only 
 set forth a part of the Truth, though do- 
 ing so most earnestly — were beginning 
 to lose touch with their people, caused, 
 
 as was to be expected, a great stir in 
 Church circles. Counter tracts were 
 published, sermons were preached, 
 some of the Bishops" "charged" against 
 the Tractarians, but all to no avail, the 
 mind of the people had been awakened 
 and the ultimate result w-as as is seen 
 in the Church of England to-day 
 throughout the world, an enormously 
 extended episcopate, a multiplied cler- 
 gy and a vastly greater number of 
 church members. 
 
 The Oxford movement was at first 
 received but coldly in Canada, but Dr. 
 Strachan, the Bishop of Toronto, gave 
 it not a little sympathy, though he was 
 no friend to some of the extravagances 
 in ritual by which, in some few isolat- 
 ed cases, it was afterwards accompa- 
 nied. Among the earliest advocates 
 and earnest teachers among the High 
 Church party in Canada wits the Rev. 
 W. Stewart Darling, of Toronto, and 
 the Rev. A. Townley, D.D., of Paris, 
 Ont. Later, Bishop Binney was a pro- 
 nounced adherent of this school, as 
 was also Bisb'- • Bethune, Provost Whit- 
 taker oi Trinny College and James 
 Bovell, M.D., afterwards a clergyman 
 in the West Indies. 
 
 Less than forty years ago in Canada, 
 as has already been stated, the church 
 services were confined almost wholly to 
 the Sunday, and the ritual and mode of 
 conducting public service was calcu- 
 lated to repel rather than attract 
 worshippers. Now there are bright, 
 hearty services in every church, early 
 celebrations of the Holy Communion, 
 as well as a mid-day celebration, are the 
 rule, and not the exception, and the 
 congregations are well visited, not 
 only by the clergy, but by scores of 
 willing workers. As regards their 
 numbers, it is hard to obtain reliable 
 statistics, but in the twenty dioceses 
 into which the Dominion is divided 
 there are twenty bishops, more than 
 1,300 clergy, with about 1,500 church- 
 es and mission stations. By the last 
 census the numbers of adherents of the 
 Anglican body was given as 646,059, a 
 little more than one in seven of the 
 population. The probability is that 
 the same proportion has been main- 
 
The Anglican Church in Canada. 
 
 19 
 
 sl"'nossib1v'^hi '\^'t^ "^ '^^ "''': '''"^^* '"^ ^'^^ ^ '^°"'^'^« history of the 
 
 ThU .Kn .^KW ^ ^^^^'y '"creased. Anglican Church in Canada. It is for 
 
 This, short history must now come to his readers to say how he has sue 
 
 a conclusion. In it the author has ceeded