produced a low habit of body, that showed itself in all manner of scrofulous diseases, especially tumours, under which the sufferer wasted and died. Much of Patteson's time was taken up by applications from these poor creatures, who fancied him sure to heal them, and had hardly the power, certainly not the will, to follow his advice.
Nor had he any authority. He only felt himself there on sufferance till the promised deputation should come from Rarotonga from the London Mission, to decide whether the island should be reserved by them, or yielded to the Church. Meantime he says on Sunday:-
'Tutoo has had a pretty hard day's work of it, poor fellow, and he is anything but strong. At 9.30 we all went to the chapel, which began by a hymn sung as roughly as possible, but having rather a fine effect from the fact of some 400 or 500 voices all singing in unison. Then a long extemporary prayer, then another hymn, then a sermon nearly an hour long. It ought not to have taken more than a quarter of an hour, but it was delivered very slowly, with endless repetitions, otherwise there was some order and arrangement about it. Another hymn brought the service to an end about 11. But his work was not done; school instantly succeeded in the same building, and though seven native teachers were working their classes, the burthen of it fell on him. School was concluded with a short extemporary prayer. At three, service again-hymn, prayer, another long sermon, hymn, and at last we were out of chapel, there being no more school.'
'To be sure,' is the entry on another Sunday, 'little thought I of old that Sunday after Sunday I should frequent an Independent chapel. As for extemporary prayer not being a form, that is absurd. These poor fellows just repeat their small stock of words over and over again, and but that they are evidently in earnest, it would seem shockingly irreverent sometimes. Most extravagant expressions! Tutoo is a very simple, humble-minded man, and I like him much. He would feel the help and blessing of a Prayer-book, poor fellow, to be a guide to him; but even the Lord's Prayer is never heard among them.'
So careful was Mr. Patteson not to offend the men who had first worked on these islands, that on one Sunday when Tutoo was ill, he merely gave a skeleton of a sermon to John Cho to preach. On the 27th of July, however, the deputation arrived in the 'John Williams'- -two ministers, and Mr. Creagh on his way back to Nengone, and the upshot of the conference on board, after a dinner in the house of Apollo, the native teacher, was that as they had no missionary for Lifu, they made no objection to Mr. Patteson working there at present, and that if in another year they received no reinforcement from home, they would take into consideration the making over their teachers to him. 'My position is thus far less anomalous, my responsibility much increased. God will, I pray and trust, strengthen me to help the people and build them up in the faith of Christ.'
'August 2.-Yesterday I preached my two first Lifu sermons; rather nervous, but I knew I had command of the language enough to explain my meaning, and I thought over the plan of my sermons and selected texts. Fancy your worthy son stuck up in a pulpit, without any mark of the clergyman save white tie and black coat, commencing service with a hymn, then reading the second chapter of St. Matthew, quite new to them, then a prayer, extemporary, but practically working in, I hope, the principle and much of the actual language of the Prayer- book- i.e. Confession, prayer for pardon, expression of belief and praise-then another hymn, the sermon about forty minutes. Text: 'I am the Way,' Afternoon: 'Thy Word is a lantern unto my feet.'
'You can easily understand how it was simple work to point out that a man lost his way by his sin, and was sent out from dwelling with God; the recovery of the way by which we may again return to Paradise is practically the one great event which the whole Bible is concerned in teaching. The subject admitted of any amount of illustration and any amount of reference to the great facts of Scripture history, and everything converges to the Person of Christ. I wish them to see clearly the great points-first, God's infinite love, and the great facts by which He has manifested His Love from the very first, till the coming of Christ exhibited most clearly the infinite wisdom and love by which man's return to Paradise has been effected.
'Significant is that one word to the thief on the Cross 'Paradise.' The way open again; the guardian angel no longer standing with flaming sword in the entrance; admission to the Tree of Life.'
'The services were much shorter than usual, chiefly because I don't stammer and bungle, and take half an hour to read twenty verses of the Bible, and also because I discarded all the endless repetitions and unmeaning phrases, which took up half the time of their unmeaning harangues. About an hour sufficed for the morning-service; the evening one might have been a little longer. I feel quite at my ease while preaching, and John told me it was all very clear; but the prayers-oh! I did long for one of our Common Prayer-books.'
One effect of the Independent system began to reveal itself strongly. How could definite doctrines be instilled into the converts by teachers with hardly any books, and no formula to commit to memory? What was the faith these good Samoans knew and taught?
'No doctrinal belief exists among them,' writes Patteson, in the third month of his stay. 'A man for years has been associated with those who are called 'the people that seek Baptism.' He comes to me:-
'J. G. P. 'Who instituted baptism?
'A. Jesus.
'J. G. P. And He sent His Apostles to baptize in the Name of Whom?
'Dead silence.
''Why do you wish to be baptized?'
''To live.'
''All that Jesus has done for us, and given to us, and taught us, is for that object. What is the particular benefit we receive in baptism?' 'No conception.' Such is their state.
'I would not hesitate if I thought there were any implicit recognition of the doctrine of the Trinity; but I can't baptize people morally good who don't know the Name into which they are to be baptized, who can't tell me that Jesus is God and man. There is a lad who soon must die of consumption, whom I now daily examine. He has not a notion of any truth revealed from above, and to be embraced and believed as truth upon the authority of God's Word. A kind of vague morality is the substitute for the Creed of the Apostles. What am I to do? I did speak out for three days consecutively pretty well, but I am alone, and only here for four months, and yet, I fear, I am expecting too much from them, and that I ought to be content with something much less as the (so to speak) qualifications; but surely they ought to repent and believe. To say the word, 'I believe,' without a notion of what they believe, surely that won't do. They must be taught, and then baptized, according to our Lord's command, suited for adults.'
Constant private teaching to individuals was going on, and the 250 copies of the Lifu primer were dispersed where some thousands were wanted, and Mr. Patteson wrote a little book of sixteen pages, containing the statement of the outlines of the faith, and of Scripture history; but this could not be dispersed till it had been printed in New Zealand.
And in the meantime a fresh element of perplexity was arising. The French had been for some time past occupying New Caledonia, and a bishop had been sent thither about the same time as Bishop Selwyn had gone to New Zealand; but though an earnest and hardworking man, he had never made much progress. He had the misfortune of being connected in the people's minds with French war ships and aggression, and, moreover, the South Sea race seem to have a peculiar distaste for the Roman Catholic branch of the Church, for which it is not easy to account.
The Loyalty Isles, as lying so near to New Caledonia, were tempting to the French Empire, and the Bishop at the same time felt it his duty to attempt their conversion.
Some priests had been placed at the north end of the island for about six months past, but the first communication was a letter on July 6, complaining, partly in French, partly in English, that since Mr. Patteson's arrival, the people had been making threatening reports. Now Mr. Patteson had from the first warned them against showing any unkindness to the French priests, and he wrote a letter of explanation, and arranged to go and hold a conference. On the way, while supping with the English sailor, at the village where he was to sleep, he heard a noise, and found the Frenchman, Pere Montrouzier, had arrived. He was apparently about forty; intelligent, very experienced in mission work, and conversant with the habits and customs of French and English in the colonies; moreover, with plenty of firmness in putting forward his cause. He seems to have been supported by the State in a manner unusual with French missions.
'I had one point only that I was determined to press (Patteson says), namely, liberty to the people to follow any form of religion they might choose to adopt. I knew that they and I were completely in his power, yet that my line was to assume that we were now about to arrange our plans for the future independently of any interference from the civil power.
