lilies and oleanders; in front, of young Norfolk Island pines and evergreens."- Vol. ii. p. 436 (compare pp. 200, 291, 345).

37. It is to be borne in mind that the structural baldness of the rude edifices, in which he had to officiate, rather urgently demanded the use of embellishment 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 and gone. 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 noble church is a wonderful instrument of education, if we think only of the lower way of regarding it."-Vol. ii. p. 79.

38. 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 edifice and ritual, which to common men might be dead forms, but which for him. would only be well-proportioned appendages and real aids. "I see and love the beauty of the outward form, when it is known and felt to be no more than the shrine of the inward spiritual power" (ii. 373). At the same time it is undeniable, that of what is known in England by the name of Ritualism he distinctly disapproved. In 1866, he writes to a sister as follows:

"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, symbolise only Rome. The next is Medievalism: and if the Church of England accepts Mediæval rather than Primitive usage, I, for one, don't know how she is to answer the Romanists." -Vol. ii. p. 214.*

39. 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. We do not wish to enter into the theological details of this lofty subject. As far as we are able to understand and harmonise the numerous references to it, he appears to have detected a decided tendency to materialism in the idea of a localised 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: not less, on the other hand, does he regret 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

66

Compare pp. 234, 244, 298.

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 together 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.

40. To the position of the Colonial Church in its independence of the State, and its dependence on voluntary alms, he had thoroughly wedded and fitted himself, and this not as matter of necessity, but apparently with full contentment of heart and understanding. He saw in its actual play the machinery of Church government, such as it had been organised by Bishop Selwyn: he nowhere charges it with insufficiency or inconvenience. Indeed he looks with what may be described as a generous compassion upon the difficulties of the Church in England. "I can well see how we in New Zealand should deal with such difficulties, as are 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, &c., accept it. I don't see in what other sense we can accept it" (ii. 235). Excesses 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 if we had 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).

41. Thus strong in faith and love, happy in a balanced mind, and armed at all points against evil, did this manly and 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 signally prove himself to be "the man of God, thoroughly furnished unto all good works."

42. Even of common affairs he would appear to have been a shrewd and gifted observer. In January 1867, when nothing had occurred to give token of any great coming change, he boldly prophesies "Ireland," i.e. the Irish Church, "will soon be disestablished" (ibid.). So, speaking of France. "The Empire seems almost systematically to have completed the demoralisation of the people" (ii. 498). And of all important events reported to him from home, however morally remote from his own sphere of action, he never fails to take a truly human and sympathetic notice.

Again, but shortly after the agonising distress of the Santa-Cruz massacre, he learns from a sister that she is

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,

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).

It

43. We shall now pass to the last division of the work, and the last period of the Bishop's life. It is marked, as regards himself, by severe pain and protracted uneasiness, with depression of vital force; and it is lightened up by previsions of some coming crisis, and by permitted glimpses into the Future that awaited him beyond the grave. 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.

44. Scarcely had the West African slave-trade been suppressed, and the death-knell 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 least, which has called forth the supply, has not been British.

45. The last few years have developed a new mischief, to which we are more nearly related. The climate of the young colony of Queensland has created a demand for coloured labour, in order to develop the great capacities