world in a moment to the obedience of faith and his large experience taught. In by some other way?" "Yes." to do?" "But what did He in His wisdom choose "He sent His Son to be born of the Virgin Mary, to become man, and to walk on this earth as a real man, and to teach men, and to die for men." "What does Jesus Christ call us men?" "His brethren." "Who is our Mediator?" "The Man, Christ Jesus." higher regions of exertion he was, amidst the severest trials of epidemic dysentery or typhus, or in the crisis of some dangerous visit to an untried island, physician, surgeon, and the tenderest of nurses, all in one; without ever intermitting his sleepless activity in the most personal duties of a pastor, or the regular maintenance of the more public offices of religion, or abating his readiness to turn to that which was evidently the most labo "What means does God employ to make rious and exacting of all his duties, the His will known to us?" "He uses men to teach men. "Can they do this by themselves?" "No, but God makes them able." "How have you heard the gospel?" "Because God sent you to us.' 66 And now, listen. How are all your people still in ignorance to hear it? What have I often told you about that?" Whereupon the scholars looked shy, some said softly, "We must teach them." "Yes, indeed you must.". 178-80. - Vol. ii. and PP. Among the many remarkable points in this very eminent life, not the least noteworthy of all is its many-sidedness. There seems to have been no office or function, however high or however humble, to which Bishop Patteson could not turn, and turn effectively, his mind or hand. There is one characteristic of the oldfashioned public school and college education of England, in cases where it has been heartily and genially received, for which, in our judgment, it has never yet had sufficient credit: its tendency to give suppleness and elasticity of mind; to produce the readiest and surest learners of the various occupations of life in all their shapes. In the case of Bishop Patteson, the difficulty really is to point out not all the things he did, but any things which he was not able and wont to do. An adept in early life at games, exercises, and amusements, he turned his gift of corporal versatility thus acquired to handicraft and labour of all kinds. Saint Paul, the tent-maker, lived in a civilized age and in civilized countries, and never could have been put under the straining tests of this class which were constantly applied to Bishop Patteson. Almost amphibious as between land and water, he became, while disliking the physical conditions of sea-life, a hardy seaman and an accomplished navigator. When ashore he was farmer, gardener, woodman, porter, carpenter, tailor, cook, or anything else that necessity demanded duty of the schoolmaster, engaged upon the double work of opening the understanding of his pupils and of applying the mental instrument thus improved to the perception, and reception, of Christian truth. Of his purely intellectual gifts, there can be little doubt that one was pre-eminent. He possessed, in a degree that must have placed at his command the highest distinction had he remained in Europe, the gift of languages, both in its practical and in its scientific sense. In the first eighteen months, or thereabouts (ii. 581), as he reports to his friend Professor Max Müller, he had become acquainted in various degrees with five of the Oceanic languages; but in his closing years, we are assured on the high authority of Sir W. Martin, himself no mean philologist, he spoke no less a number of them than twenty-three (ii. 590). He had prepared and printed, it appears (ii. 529), elementary grammars of thirteen, and general vocabularies of three; had executed considerable translations from portions of the Scripture, and had rendered hymns in the tongue of Mota, which, remarks Sir W. Martin, "are described to me by competent judges as of singular excellence" (ii. 590). Also Psalms; of which Mr. Codrington observes that they are "as lofty in their diction, and as harmonious in their rhythm, in my judgment, as anything, almost, I read in any language" (ii. 416). And he had comprehensively considered, as appears from many passages in his letters, the principles, on which the numerous tongues of that region might be placed in mutual relation. Mr. Max Müller has himself borne warm testimony to the great attainments and capacities of his friend. It is, we fear, too true, that much knowledge not to be reclaimed, and much hope for the progress of the important science of comparative philology, lie buried with him in the silent depths of the Pacific. But "onward" and "upward" were the inseparable laws of his life; and through Vaughan, Trench, Wordsworth, Alford, his great gift of tongues his mind passed and others, as men from whom he drew on to consider the general relations of copious and varied instruction in the thought and language, the law of growth main subject of his theological studies, in power of expression to which language the text of Holy Scripture. But further, itself is subject, and its necessary imper- on the performances of what is called fection as the medium through which modern thought in religion he looked truth is commonly presented to the hu- with a wise circumspection and jealousy, man understanding. This tendency of yet also with a considerate sympathy, his mind gives an additional interest to and while he deplored the precipitancy the views which he took of current ec- and levity of the age, he recognized, and clesiastical affairs, and of the controver-even could enjoy and commend, its sies of the day beyond his own immediate sphere. In approaching this part of our subject, it may be right to begin with an endeavour to apprehend his own standingpoint. earnestness. The following passage is extracted from a letter to his brother: - I read very little indeed, except books on theology, and critical books on the Bible and on languages. Of course I am following with more and more interest the theological questions of the day. I quite see that much good may (D.V.) result from the spirit of enquiry. It is recklessly and irreverently conducted by many. But no one can deny that great misconceptions prevail as to the Bible—the ob Bishop Patteson was eminently, and entirely, an English Churchman. He believed in the historical Church of Christ, in the foundation by the Redeemer of a society of men, which was to endure throughout all time, and was to be, and to be known as, the grand depos-ject, I mean, with which it was given, the true itary of religious truth and grace, and the use of much of it, the necessity of considering main instrument for their communication the circumstances (political, social, &c.) of the to mankind. The Church is "a divine people to whom at different periods of their institution, the mystical Body of the national life portions of it were given. Lord, on which all graces are bestowed, revelation are often overlooked. The proportion and analogy of the divine A passage and through whose ministrations men are applicable to the old state of rude Jewish trained in holiness and truth" (ii. 387). society is transferred totidem verbis, and in Not less firmly did he believe that the the same application, to the needs of Christian English Reformation was a reform and men; whereas the principle is, indeed, the not a revolution, lying within the proper same, because God is ever the same, and the competency of the local Church, and spiritual needs of man, and the constitution of aiming, in the matters wherein it depart-man's nature the same, but the application ed from current usage and opinion, at an of the principle must needs vary. It requires constant prayer and guidance honest recurrence to the principles and from above to bring out of one's treasure practice of the primitive and not yet disunited Christian Church. In this important respect Bishop Patteson precisely corresponded with another great bishop of the English Church, Bishop Wilberforce, whose character and services we recently endeavoured to portray, and whose name never can grow pale upon the page of our Church history. things new and old. And it is most difficult, because men rashly solve the difficulty by introducing the notion of a "verifying faculty" in each man, by which he is supposed to be competent to discriminate between what is of universal and what is of partial value in the Bible. All these questions have, naturally, an exceeding interest for me, and I read with eagerness all such books as I can get hold of which bear on such matters. But while he was thus, in the best and truest sense of the word, an Anglican, The movement is not one which ought to like his distinguished father the judge, be, if it could be, suppressed. There is an and while he must rank among the prime element of good in it; and on this the true honours of the name, the ductile and Churchman ought to fatten, thankfully recog thoughtful character of his mind pre-nizing and welcoming it, and drawing the served him from all rigidity and narrow-true inference. We can't suppose that men in ness. His indulgence in judgment of the nineteenth century will view the questions men would, we have no doubt, have over- as they did in the sixteenth or seventeenth. leapt all boundaries of opinion. With books and thoughts his sympathies, as was right, had their limits: but in his appreciation of our living writers on Scriptúre, we find him combining the names of Pusey, Ellicott, Lightfoot, We must not seek simply to reproduce what No one century exactly resembles another. to any of us may appear to be a golden age of theological literature and thought. Men must be dealt with as they are. Vol. ii. pp. 147-8. As the Colonial Church, since the But he was as fearless as he was con movement commenced by Archbishop say, and only that one can do any good by Howley in 1840, has on one side done so entering into a discussion. I confess it strikes much to exhibit true vitality in the Eng- me that grievous as are many opinions that I lish Church, so it has on the other given fear he undoubtedly holds, his essays are emioccasion to perhaps its greatest pain and nently suggestive the essays appended to and intermixed with his commentaries, and scandal in the publications and proceed- that it needs delicate handling to eliminate ings of Bishop Colenso; whose case what is true and useful from the error with stands in such a startling contrast with which it is associated. Anyhow he deals with that of his neighbour, Bishop Mackenzie, questions openly and boldly, which men wiser a too early victim of fondly devoted or less honest have ignored, consciously igzeal. We do not presume to weigh each nored before. And I pray God some one may of Bishop Colenso's particular opinions; be found to show wisely and temperately to but it is difficult to doubt from his writ- the intellectual portion of the community the ings that he has unconsciously passed true way to solve these difficulties and answer under the dominion of what may be these questions. Simple denunciation, or the reassertion of our own side of the question, or termed the destructive spirit. Most un- the assigning our meaning and ideas to his happily, he only discovered in confer- words, will not do it. - Vol. i. p. 542.* ence with a Zulu what he ought, as a Christian teacher and a bishop, to have known long before; and, fluttered and surprised, he thought it his duty to deliver to the world in all their crudity those notions of a neophyte in criticism which a trained and instructed theologian would have been able to purge, limit, and reduce, and then to find their proper place for. With himself it is probable that the unseemly schism he has created will pass away. But to Bishop Patteson his works, and the notoriety they had attained through his episcopal title and office, were a sore and standing affliction. "Sadder, far sadder than aught else, is the case of Bishop Colenso" (ii. 22). This was in 1862. He frequently recurs to the subject: and he forms a very mean estimate of Bishop Colenso's critical acumen and fidelity. But even here he derives thoughts of solace from the reason of the case: Of course it will do great harm. At the same time the Church of the last century, in a state of lethargy, could not have produced the men of active thought, energy, and boldness, which must sometimes, alas! develop them selves in a wrong direction. — Vol. ii. p. 32. siderate: and that he was no slave to There is no doubt that Matthew Arnold says much that is true of the narrowness, bigotry, and jealous unchristian temper of Puritanism; and I suppose no one doubts that they do misrepresent the true doctrine of Christianity, both by their exclusive devotion to one side only of the teaching of the Bible, favourite portions of Scripture. The doctrine and by their misconception of their own of the atonement was never in ancient times, I believe, drawn out in the form in which Luther, Calvin, Wesley, and others have lately stated it. The fact of the atonement through the death of Christ was always clearly stated; the manner, the "why," the "how" man's redemption and reconciliation to God is thus brought about, was not taught, if at all, after the Protestant fashion. Oxenham's "History of the Catholic Doc. Nor can there be a better example of trine of the Atonement" is a fairly-written considerate handling in these delicate statement of what was formerly held and matters than the following passage, taught. Such words as "substitution," "satdrawn from him by the unfortunate vol-isfaction," with all the ideas introduced into ume known as "Essays and Reviews: I hope that men, especially bishops, who don't know and can't understand Jowett, won't attempt to write against him. A man must know Jowett, be behind the curtain, know what he means by the phraseology he uses. He is answerable, perhaps, for not being intelligible to the world at large; but I am sure that not above one out of fifty readers will have much notion of what he really means to Vol. ii. pp. 31, 69, 78, 117, 171, 192–3. the subject from the use of illustrations, e.g., of criminals acquitted, debts discharged, have perplexed, perhaps, rather than explained, what must be beyond explanation. "The mer The ultra-Calvinistic view becomes in the mind and language of the hot-headed ignorant fanatic a denial of God's Unity. ciful Son appeasing the wrath of the angry Father," is language which implies two wills, two counsels in the Divine Mind (compare with this John iii. 16). — Vol. ii. pp. 535-6. *Compare vol. ii. p. 297. The opinions and feelings of such a fice and ritual, which to common men man with reference to the particular con- might be dead forms, but which for him tentions at home, of which the din is would only be well-proportioned appendever in our ears, cannot but be full of ages and real aids."I see and love the interest. His gentle voice, which never beauty of the outward form, when it is sounded in the tones of wrath or bitter-known and felt to be no more than the ness, cannot but soothe and soften us shrine of the inward spiritual powers" when whispering from his grave. Un-(ii. 373). At the same time it is undeniafortunately, with the methods of partial ble, that of what is known in England investigation and extravagant interpreta- by the name of Ritualism he distinctly tion which are in vogue, it would not be disapproved. In 1866, he writes to a impossible to convict Bishop Patteson, sister as follows: — from isolated passages, either of Ritualism or its direct reverse. One of the commonest of all vulgar errors is to mistake warmth of heart and feeling, and that directness of impression which is allied with sincerity of character, for violence of opinion. All that Bishop Patteson loved, he loved fervently. And he loved the old cathedral service (ii. 200). He loved church-ornamentation, such as he could practise it. It is all wrong, Fan. Functions don't promote the catholic spirit of the Church, nor aid the Eastern and Western Churches to regard us as catholic. Oh! how we need to pray for the spirit of wisdom, and understanding, and counsel, and knowledge! And even if these things are right, why must men be so impatient? Fifty years hence it may be that to resist some such movement might be evidently "to fight against God." But that a vestment, or incense, or genuflections, albeit once in use, are of the essence of Christianity, no one ventures to say. There is a symbolism about the vestments, I admit, possibly of some value to about one in every thousand of our Church people, but not in such vestments as men now are using, which, to 999 in every 1000, symbolize only Rome. The next is mediævalism: and if the It is to be borne in mind that the Church of England accepts mediæval rather structural baldness of the rude edifices, than primitive usage, I, for one, don't know in which he had to officiate, rather ur-how she is to answer the Romanists. - Vol. ii. gently demanded the use of embellish- p. 214.* ment to establish that severance of character which most would admit to be requisite in a religious edifice. His aspirations, however, went farther than his practice. Sometimes I have a vision—but I must live twenty years to see more than a vision of a small but exceedingly beautiful Gothic chapel, rich inside with marbles and stained glass and carved stalls and encaustic tiles and brass screen work. I have a feeling that a certain use of really good ornaments may be desirable, and being on a very small scale, it might be possible to make a very perfect thing some day. There is no notion of my indulging such a thought. It may come some day, and most probably long after I am dead It would be very foolish to spend money upon more necessary things than a beautiful chapel at present, when in fact I barely pay my way at all. And yet a really and gone. noble church is a wonderful instrument of education, if we think only of the lower way of regarding it. - Vol. ii. p. 79. But besides his having, as is plain, a very true and strong æsthetic faculty, Bishop Patteson was a man whose intensely devotional spirit entitled him, so to speak, to desire beauties both of edi Neither indeed, in the high matter of Eucharistic doctrine, did he completely accompany the man for whom, of all living men, he seems to have had the deepest and most affectionate reverence. do not wish to enter into the theological details of this lofty subject. As far as we are able to understand and harmonize We the numerous references to it, he appears to have detected a decided tendency to materialism in the idea of a localized presence (ii. 409), and thinks he finds in Mr. Keble's "Eucharistical Adoration," a foreign rather than an English tone (ii. 472.) He hesitates, even at the idea and phrase of the "continuation" of the sacrifice of the Cross: while, on the other hand, he regrets that the "sacrificial aspect of the rite has for a length of time been almost wholly lost sight of" (ii. 430). He speaks favourably of the teaching of Dr. Waterland. But what is most touching to observe is the strife in his mind between the desire, on the one hand, to walk in the tradition of his fathers, and maintain a healthy tone to Compare pp. 234, 244, 298. gether with the balanced order of the truth; and, on the other hand, his constantly recurring reluctance to believe that such a man as John Keble could be wrong (ii. 265, 299), and the strong action of his habitual self-mistrust. truly English bishop exercise his mind. continually on the problems of the day during those hours which were not appropriated to some of the multifarious duties of his own sphere; and prove himself to be "the man of God, thoroughly furnished unto all good works." Again, but shortly after the agonizing distress of the Santa Cruz massacre, he learns from a sister that she is going to Germany, and is at once touched in his domestic sympathies. "So, old Fan, you are again in Germany, at Aix, at Dresden. Oh, how I should like to be with you there" (ii. 113). To the position of the Colonial Church in its independence of the State, and its Even on common affairs he would apdependence on voluntary alms, he had pear to have been a shrewd and gifted thoroughly wedded and fitted himself, observer. In January, 1867, when nothand this not as matter of necessity, but ing had occurred to give token of any apparently with full contentment of heart great coming change, he boldly propheand understanding. He saw in its actual sies "Ireland," ie. the Irish Church, play the machinery of Church govern- "will soon be disestablished " (ibid.). So, ment, such as it had been organized by speaking of France. "The empire Bishop Selwyn: he nowhere charges it seems almost systematically to have comwith insufficiency or inconvenience. In-pleted the demoralization of the people" deed he looks with what may be described (ii. 498). And of all important events reas a generous compassion upon the diffi- ported to him from home, however morculties of the Church in England. "Ially remote from his own sphere of action, can well see how we in New Zealand he never fails to take a truly human and should deal with such difficulties, as are sympathetic notice. presented by Ritualism, e.g. ; but in England the Church seems powerless" (ii. 233). He speaks with as much severity as his kindly nature would allow of the Judicial Committee of the Privy Council under the guidance of Lord Westbury. "We have no desire to send appeals to Lord Westbury and Co." "We accept the Supremacy, as Wesleyans, Baptists, We shall now pass to the last division &c., accept it. I don't see in what other of the work, and the last period of the sense we can accept it" (ii. 235). Ex-bishop's life. It is marked, as regards cesses in the Church at home he thinks are due to the want of a government, which in the Colonies they have. The Privy Council, in his opinion, exercises no moral influence. But with diocesan synods, including lay and clerical representatives in equal numbers, he thinks a mere fraction would be found to vote in the sense of Ritualism (ii. 245), so that free self-government would heal the sore.* The experience of the Colonial Churches may, he thinks, be supplying precedents for the authorities at home in the great change that must come (ii. 236). Thus strong in faith and love, happy in a balanced mind, and armed at all points against evil, did this manly and It is certainly remarkable, and is very little to our credit, that while Parliament and the country have been so much excited during the present year on the subject of clergy discipline, and we are told that this excitement has been but a sample and foretaste of what is to follow in future years, the Anglican Church in New Brunswick, under the excellent Bishop Medley, has been able quietly and with general satisfaction to adjust a method for trying all complaints and causes against clergymen; and has even added provisions for repelling from the holy communion lay-people of notoriously evil life. See the very interesting "Journal of the Third Session of the Diocesan Synod of Fredericton." Fredericton, New Brunswick, 1873. himself, by severe pain and protracted uneasiness, with depression of vital force; and it is lightened up by previsions of soine coming crisis, and by glimpses into the future that awaited him beyond the grave. It also presents to us in a marked manner the real growth of his missionary work, the increasing ripeness of his coadjutors, the larger numbers and greater vitality of scholars and of converts. But along with this is now opened to us more fully another and a hideous picture, on the features of which it is no less necessary than it is painful for us to dwell. Scarcely had the West-African slavetrade been suppressed, and the deathknell of slavery itself sounded in America and the West Indies (it having there now no legal existence except in Cuba), when a fresh call was made upon the philanthropic energies of Great Britain, in order to deal with a like evil on the coast of Eastern Africa. That call has not been unheeded; and both diplomacy and force have been employed with some success in the prosecution of the work of repression. In this instance the empire of the queen has provided many or most of the guilty carriers; but the demand at |