1854 - Richardson, J. The First Christian Martyr of the New Zealand Church - CHAPTER VI, p 52-61

1   I can never forget the impression made upon my mind upon hearing for the first time the melodious chimes of the feathered minstrels of New Zealand. It was deep in the recesses of a noble forest long before a streak of light had intimated to man the approach of day that I was awoke by a music whose harmoniously blended notes were so enchanting that it was with difficulty I could realize the fact of my not being in the land of dreams and visions. The sweet commingled warbling, impressive from its very softness and simplicity, sent back the mind to the village chimes which often, amid the vallies of Devonshire, broke on the ear with such softening gentleness as instinctively to win the soul from earth. No sooner does the morning break than the heavenly orchestra dissolves, though a strange musician or two whose notes are more in accordance with man and his subordinates will continue to dole out an occasional voluntary.

2   If the distant hum of religious controversy have rightly reached my ear, the substance of this discourse will not, I fear, find much acceptance with some who entertain different views on the Sacraments from those which are here expressed. Though perhaps there be little chance of misapprehension, it may not be unnecessary to remark that I have here represented the minister as declaring what, in my humble opinion, are the correct statements of the subject, and not what might be his views, though the agreement may be closer than I can affirm. While it is our duty to receive with due deference the expositions of those to whom are confided the ministry of the Word, we cannot at the same time abrogate a covenant with a higher Power, or forget a prior obligation to "search the Scriptures daily" to ascertain whether these things be as reported. It will be small justification for erroneous belief to claim the leadership of a Paul, a Cephas or an Apollos, if we are not brought to the "obedience of the faith in Christ." Such sentiments are, I believe, in complete unison with feelings of gratitude for the privilege of being a member of the Church of England, and with an honest desire not to misinterpret her exposition of doctrine. It appears that she holds that there are two sacraments generally necessary to salvation; that each of these sacraments consists of two parts, "an outward visible sign" and "the inward spiritual grace;" the requisites for the former, viz, baptism, are repentance and faith, and for the latter viz the Lord's Supper, self examination, steadfast purpose of leading a new life, a lively faith in God, a thankful remembrance of Christ's death, and the existence of charity with all men. It is declared in the Communion Service that they who come to the communion of the body and blood of our Saviour Christ may receive the holy sacrament "unworthily," and not only fall short of receiving a great benefit, but may kindle God's wrath against them. Now as the outward sign and inward grace are common to both sacraments, the inference appears reasonable, even in the absence of more explicit information, that if in the latter the inward grace may be wanting from an unworthy reception, it may be absent from the former from the same cause; but, when we turn to the service for the ministration of baptism to those of riper years, we find the congregation engaged in earnest prayer that this inward and spiritual grace may be granted, the Minister urging it to banish all doubt, and earnestly believe that God will favourably receive these candidates for holy baptism "truly repenting and coming unto Him by faith;" and further, after the candidates have publicly declared their repentance and faith (sincerity of intention of course giving validity to the declaration,) we find that at this period, and not till then, the blessing sought is thankfully acknowledged to be received. "The wholesome effect or operation is limited to such only as worthily receive the sacrament," and "such only as receive baptism rightly are grafted into the Church." (See xxv and xxvii Articles.) As regards infants, the Church simply affirms that the administration of baptism to such is most agreeable with the institution of Christ. Thus viewed, there is a complete unity in the two sacramental services; and when we read the last solemn offices over the dead, we see the confidence expressed of the soul's safety to arise from a similar principle, viz, a sincere connection with the Church of which Christ is the Head. If, from the documentary statements of the Church, we turn to the Bible, which in the Articles is viewed as "containing all things necessary to salvation," we read of Pharisees and Sadducees, desirous of being baptized, warned to bring forth fruits meet for repentance; and moreover, of repentance being as essentially coupled with the ordinance as the spiritual grace is supposed by some to be with the outward act.

One other point may justify a remark: the "ambassadors for Christ" are reasonably entitled to our highest reverence and most affectionate esteem while they act upon the Apostle's declaration-- "Not that we have dominion over your faith, but are helpers of your joy; for by faith ye stand;" and though thankfully adopting the three orders of the ministry as most in accordance with the later scriptural intimations, with historical evidence, and the fitness of things, we cannot, as regards other denominations of Christians, hut revert to the Apostle's sentiments, "Notwithstanding every way, whether in pretence or in truth, Christ is preached,and I therefore do rejoice, yea, and will rejoice." Having one faith, one Lord, one baptism, we are evidently one in Christ. How wisely does our Church define this matter. Each Church or congregation of faithful men in which the pure word of God is preached and the sacraments duly administered according to Christ's ordinance, in all those things that of necessity are requisite to the same, has power to decree its own rites and ceremonies, and, when acting in accordance with Scripture, has authority in controversies of faith. Where we see a profession of the great distinctive principles of the Gospel supported by a cheerful overflowing selfdenying obedience, as true a sign of faithfulness as the power of working miracles was at an earlier period, we cannot but recall our Saviour's reply to the beloved disciple whose affectionate solicitude for his Master's interests knew no bounds-- "He that is not against us is on our part," or the earnest declaration of St. Paul-- "Nevertheless Christ is preached, I therefore do rejoice, yea, and will rejoice;" or the answer of Moses to the zealous Joshua-- "Would God that all the Lord's people were prophets, and the Lord would put his Spirit upon them." If the great distinctive principles and doctrines of the Bible be put in the back ground, be built over or obscured, no elaborate finish of the superstructure, no completeness of the minor points, can compensate for the deficiency. To those who hold these principles and doctrines, however we may differ on lesser points, we cannot but most cordially offer the right hand of fellowship; while we, with pain, withhold it from those who make the word of God of no avail by their traditions, who teach for doctrines the commandments of men, and who practically refuse to "bring into captivity every thought to the obedience of Christ." If a difference in the superstructure or outworks warrants the destruction of the foundation, it is difficult to cavil at the New Zealander's belief expressed at a time when a too great importance is represented to have been placed on distinctive forms, rites, and ordinances, to the detriment or extinction of Christian love, without which we are but as the tinkling cymbal or the sounding brass-- "that Heathenism with love is better than Christianity without it."

3   The casual visit of a New Zealand Chief to Sydney in 1808, was the means of bringing the country to the notice of the Christian Church. The benevolent heart of the Rev. S. Marsden. (the father of the New Zealand Church,) gladly seized the opportunity of bringing missionary influence to bear upon this benighted land. On his arrival in England, whither he was bent at the time, he successfully pleaded with the Church Missionary Society, and in 1809 he returned with two Catechists, but the murder of the crew of the Boyd, merchantmen, and the fearful scenes which followed, precluded any operation for a time. In 1814 the first Missionary landed amidst cannibals, and it was not till 1825 that the first convert was gained, followed in 1827 by a second. In 1832 there was not a single communicant, in 1838 the demand, for Missionaries became general, and in 1848 we read of between 4 or 500 communicants at a time, and congregations of 2000 availing themselves of a passing Missionary to hear the glad tidings of salvation, and this from among a population not exceeding 80,000. Invaluable as the services of the Church of England Missionaries have been, and continue to be, New Zealand owes much, very much, to the devoted and zealous exertions of the Wesleyan Methodists, whose labours have been crowned with abundant success. The Christian population may now be estimated at 40 or 50,000. There cannot be a doubt that the improved temporal condition of the earlier converts, arising from a change of habits and the advantages generally resulting from commercial intercourse with Europeans, tended very much to invest Christianity with a charm which removed many of the obstacles which its introduction meets with in more civilized societies; and doubtless with very many the change of religious belief is as inoperative as it formerly was, still there is much, very much, of sincere profession and deep feeling as practically evinced by the abolition of time-honored barbaric usages, and the practice of duties but ill in accordance with previous associations. If their first love wax cold, before we harshly designate their profession, we must not only remember our own inconsistencies, but the fall of the early Asiatic Churches as recorded in the Revelation of St. John.