explained the sensual paradise which awaits the true believers, and had made known the earthly privileges of polygamy, he was quietly assassinated. Evidently the Dyaks knew nothing of that toleration which allows men to assail the sanctities of private life. In more than one respect, they bear a strong resemblance to our own Saxon ancestors as depicted by Tacitus. To mention only one feature, the respect paid to women; also both our travellers relate that the men of Borneo, unlike most barbarians, consult their wives about any undertaking of importance.

of

What may be the future these races it is impossible to forecast. Whether they will be improved off the face of the earth by swarms of gold and diamond miners; whether they will perish beneath epidemics of European diseases which always acquire a new force when they assail a savage race; or whether they will fall beneath imported vices, vastly more destructive than their old sin of head-hunting-who can tell? But no one can doubt that among this masculine race, there is a likely opening for missionary enterprise. The triumphs of Fiji may be renewed here on a larger scale. The London Missionary Society, we believe, has already able and active agents at work upon the coasts-men who are fairly able to lay broad and deep the foundations of future success. If, however, they would labour among such Dyaks as those of Long-Wai, their success might be as rapid and as wonderful as that in Madagascar.

Methodism, alas! is crippled by debt. Here, as elsewhere, God has opened doors for us, and the cry 'Come over and help us,' is heard from every land. In response to that cry, the Wesleyans of Great Britain and Ireland raised last year less than six shillings per member; and if the members of our congregations stand to those of our societies in the relation of three to one, Wesleyans contributed less than two shillings each for missionary enterprise.

Within the last few weeks all England has rung with thestory of Captain Strachan's heroism. The brave man who sacrificed his life for the sake of a wretched stowaway has made himself a monument in the hearts of all mankind. Manhood is mightier than the sea, and love stronger than death. Every newspaper and every voice has poured out its eulogies upon the gallant act. But the story of the Cross is a display of love beyond all comparison. This is the message which has renewed Fiji and Madagascar; and this is the good news we have to send to the wild tribes of the Bornean forests. The name of Jesus will lift them into men. European Christians must let them know,

That the All-wise is the All-loving too. So through the thunder comes a human voice,

Saying, "O heart I made, a heart beats here !

Face, My hands fashioned, see it in Myself.

Thou hast no power, nor may'st conceive of Mine,

But love I gave thee, with Myself to love, And thou must love Me, who have died

for thee."

Ir has been so difficult to find any one able or willing to take up Canon Ashwell's unfinished work, that at last the Bishop's eldest surviving son, Mr. Reginald Wilberforce, was forced to undertake the completion of his father's memoir, help being promised him by various friends. The present volume covers a period of twelve years, from 1848 to 1860, and its general effect is to confirm the impressions as to the life and character of Samuel Wilberforce derived from the first part of the biography. Among other qualities, his untiring industry and amazing activity are further illustrated. The record in his diary of one day's work is as follows: 'Up early and wrote letters for early post. Then to Reading, where service; then letters again till dinner. Wrote to-day sixty-seven letters with my own hand, and very sorely tired.' He repeatedly records confirmations or sermons at three different places, for several days in succession. Interviews, correspondence and miscellaneous business had also to be crowded in, and he continues to date letters from the rail, and even from his own carriage on his way to the rail. Amid all his other activities he found time to write occasional articles for The Quarterly Review, and even entertained for some time the proposals of Mr. Bentley that he should undertake the Lives of the Archbishops of Canterbury, a work ultimately taken in hand by Dr. Hook. Sometimes the Bishop rises early and writes the sermon he is to preach within a few hours; sometimes after a busy day he sits up late. 'Wrote to all the Bishops' is the concluding item in

one day's work. On another occasion he sits up all night to write a sermon to be preached before the University, the day having been occupied thus: morning service, it being Ash Wednesday; interview by appointment with Lord Aberdeen (then Premier) as to the revival of Convocation; then Committee of Convocation and discussion of the proposed report. Afterwards he 'dined with the Bishop of London': the whole day is a remarkable preparation for sitting up all night to write a special sermon.

It is indeed wonderful that he preserved so much cheerfulness and freshness of mind amid such unceasing and extraordinary activities. They at times jaded even him. The diary of one day records that from the time of his leaving Torquay, by express, he was writing hard all the way to Didcot a sermon for the University.' His days were not only full of work, but they began early and often ended late.

But the talent and energy of this remarkable man were directed remorselessly against the Evangelical Churchmen of his diocese and of his Church generally. In 1852, he writes, after an Ordination, to his brother the Archdeacon, rapidly ripening for his secession to Rome: 'I had a satisfactory Ordination, not one low Churchman in the set. What a remarkable feature is this in our present state, and how very full of hope!' Six years later, he writes to Dr. Hook:

'Our struggle with such men as Lord Shaftesbury is for our existence as a Church; their denial is the denial of the fundamental principle of the Church

Catholic. They believe only in separate spiritual influences on single souls, and upset altogether the groundwork of the unity of the Church, and of Christ's indwelling by the Spirit in her, on which rests the sacraments of Christ's grace, the communion of saints, the spiritual kingdom and the everlasting reign. You and I cannot honestly take part with these men, even to get rid of the nauseous Romanizing peculiarities of these mewing apes [advocates of the Confessional]. Moreover, if we put truth aside, such a course would tell not only on the Romish faction, but also on many sound at heart, who are led far away by their dissimulation; and "unless these abide in the ship, we cannot be saved." No, my dear friend, we must not give up the doctrine of the power of the keys because ridiculous men make themselves ridiculous or provoking with them.'

To the same effect is the following startling deliverance, recorded in Lord Carlisle's Diary, and quoted in this volume of the Bishop's Life. The Bishop was on a visit to Woburn, where Lord Carlisle says he

'conversed theologically: he thinks the extreme Evangelical doctrine tendsafter being originally held by excellent and pious men-to the same results as Pantheism and Rationalism; it only looks to the individual soul, and entirely omits the influences of the Mediatorial

kingdom which God has established in His

Church. He admires his brother's book [the Archdeacon's] very much, and thinks it may have great use in counteracting this tendency, but he laments its obscurity.'

What an influence, this, to be at work among the aristocracy of England! Evangelicalism and Pantheism tending to the same results!

with increasing faithfulness by the great body of our Clergy. Writing to Sir C. Anderson, he says he believes the Gorham judgment will, ultimately, raise the standard of doctrine as to the Baptism question. I never saw my candidates so uniformly well up on the Baptism question. There was not one out of thirty-seven who did not satisfy me." In connection with these words of the Bishop may be noted the statement of his son and biographer: 'In his Ordination examinations it was the constant practice of Bishop Wilberforce to put leading questions tending to draw out the teaching of expressions in the Prayer-Book, or in the works of Hooker, which bore upon the doctrine of Baptismal Grace. In preaching, in Confirmation-addresses, he used to distinguish between Regeneration, Conversion, Renewal, show the danger of confounding them and point out the necessity of all three to the spiritual life.' (P. 40.) I had occasion in the review of the first volume to intimate that Bishop Wilberforce's doctrinal scheme appeared to be very much confused, and the foregoing statement of his son's exhibits it as a strange medley; yet there is not much room for doubt as to its general tendency: the above extracts will go far to justify the strong disapproval or suspicion with which his teaching as a whole was regarded by many.

We have further light, too, on a question of practice. His views as to Sabbath observance were too easy. He says: With regard to the observance of the Sunday, I certainly could not join in, or promote any petition resting the obligation of it upon the Fourth Commandment, because I do not think that Commandment applies to us in the Christian Church. But I am fully prepared to do my utmost to maintain the observance of the Sunday

on the footing and to the extent on which it stands at present.' He goes on to say that he is fully aware of the dangers of disregarding and secularizing the holy day; he sees the value of the day of rest, and would not open museums, etc. But he adds: 'I am very sensible of the mischievous exaggeration of the Puritanical view of the subject; and greatly fear that through it occasion will be taken to loosen what hold the English, or more properly the Christian, Sunday still retains upon the minds of our people.' Meantime, the Church to which he belonged has appointed that the reading of the Commandments shall always form a part of the most sacred ordinance of the Christian religion, wherever that ordinance is celebrated according to her directions.

But let us turn to some less

serious features of the biography. The Bishop records in detail one instance of the extreme ignorance of Scripture of a candidate whom he rejected. The story is curious:

May 17th, Cuddesden.-All day almost seeing the young men severally. Had to send away poor for gross ignorance of Scripture. Having said that Trench and Randall [examining Chaplains] had only examined him about names, I asked him if he remembered whether the sins of the Jews brought any signal judgments from God on them.

"Before our Lord's coming?"

"Yes, as recorded in the Old Testament."

a very different type, who gave the Bishop even more trouble than this unlucky ignoramus, and who could not be so easily disposed of. When a new Principal was required for the Theological College at Cuddesden, Dr. Wilberforce found several things among the students there I which he wished to be altered.

'What the Bishop meant by idiosyncrasy of manner and the "little things" which he wished changed, is characteristically set forth in a letter to a friend:

I con

'Ourmen are too peculiar-some, at least, of our best men. I shall never consider that we have succeeded until a Cuddesden man can be known from a nonCuddesden man only by his loving more, working more and praying more. sider it a heavy affliction that they should wear neckcloths of peculiar construction, coats of a peculiar cut, whiskers of peculiar dimensions-that they should walk with a peculiar step, carry their heads at a peculiar angle to the body, and read in a peculiar tone. I consider all this implies to me a want of vigour, virility as a heavy affliction. First, because it and self-expressing vitality of religious life in the young men. It shows that they come out too much cut out by a machine, and not enough endued with living influences. Secondly, because it

greatly limits their influence and ours by the natural prejudice which it excites. Then there are things in the actual life I wish changed. The tendency to crowd the walls with pictures of the Mater Dolorosa, etc., their chimney-pieces with crosses, their studies with saints, all offend me, and all do incalculable injury to the College in the eye of chance visitors. The habit of some of our men of kneeling in a sort of rapt prayer on the steps of the communion-table, when they cannot be alone there; when visitors are coming in and going out and talking around them: such prayers should be "in the closet" with the "door shut"and setting apart their grave dangers, as I apprehend them to be to the young men, they really force on visitors the feeling of the strict resemblance to what they see in Belgium, etc., and never in Church of England churches.'

Among the points of interest in this volume may be noted the Bishop's opinion of the late Thomas Carlyle. After a ride in his company

comes the following record: 'Carlyle full of unconnected and inconsistent utterances. Full of condemnation of the present day, of its honesty, etc., etc., praising the Georges I., II. and III. for honesty and ability. A heap of discordant ideas. Yet a good deal of manhood and of looking to some better state of being. Poor man, a strange enigma! If he did but see the True Man as his hope and deliverer, how were all his sighs answered!'

Equally discriminating is the following: Read a great deal of Maurice's Essays; many striking things in them, but I think a great deal of obscurity. I really hardly can discover in what sense he holds the Atonement-set me thinking much.' To the Bishop's connection with Mr. Maurice, it will be needful to refer hereafter.

Samuel Wilberforce's friends admired, and his opponents feared, his adroitness; naturally, his biographer presents it as one of his claims to respect.

The following story furnishes a proof of the Bishop's tact in dealing with men who wished to become notorious for conscience' sake. A new church was about to be opened by the Bishop, and a number of neighbouring Clergy were invited to be present at the ceremony. Arrangements had been made for the Clergy to walk into the church in procession in surplices, the Bishop last. The procession was formed,

all was ready, when the Rector came to the Bishop saying, "All will be spoilt; two Clergy are come in black gowns; they declare they will wear them in the procession; they are come for the purpose of thus openly showing their Evangelical principles." The Bishop replied, "All will be well, they will go in surplices." The Rector assured the Bishop that this was impossible, and that any remonstrance he might make would only cause a disturbance. The Bishop, after again reassuring the Rector, said to the Clergy, who were formed two and two, " Gentlemen, are you ready?" and receiving a reply in the affirmative, he stepped along the rank and accosted the first black-gowned Clergyman with "Good-morning, Mr.

will you have the kindness to read

the First Lesson for us this morning?" Then passing to the second, with the request that he would read the Second Lesson, the two fled to find surplices, and the procession went into church with the two Clergy clad as the others.'

Bishop Wilberforce's skill as a politician and Parliamentary debater, and his unwearying efforts to bring about the re-establishment of the legislative power of Convocation, are fully illustrated by his biographer. For nearly a century and a half Convocation had been practically a mere legal fiction. From 1840 to 1860 the Bishop laboured incessantly with pen and voice to revive its power as a Church Parliament for the discussion and decision of ecclesiastical details. In 1860 a Royal Letter was obtained authorizing the transaction of business. But, though new life was thrown into the hitherto barren discussion of Convocation, time has justified the assertion of Lord Aberdeen, that nothing but the deliberate assent of public opinion could emancipate a State Church from the control of a Secular Parliament.

Of his speeches in the House the Bishop writes diffidently, and his occasional sallies of sarcasm appear to have caused him some remorse. Referring to an angry reply of the Bishop of Exeter, he says: 'I came home utterly desponding, and thinking I never would speak again till I could so command myself as to provoke no one.' After a highly successful reply to Lord Derby, he writes: 'Did not feel the least elated, but almost vexed with myself for not coming near my ideal.'

Bishop Wilberforce's correspondence concerning the case of individual clergymen whose theological tenets were called in question was full and animated. Specially worthy of note and perusal is the series of letters which passed between himself and Mr. Gladstone on the case of Archdeacon Denison. The strong