ittee to remove
the sentence which still lay upon his brother.

Henry Williams was thus marked out more distinctly than ever as the
piacular victim or scapegoat of the mission. And, indeed, his
deprivation seemed to have an expiatory effect. Once his dismissal had
been made, an improvement began all round. In the first place, the
bishop seems to have been genuinely sorry for the harsh action which he
himself had done much to bring about. The Society had gone further than
he intended, and now his pity was roused. He took no offence when his
archdeacon began to hold services in a barn at Pakaraka, nor when (in
1851) he opened a church which his sons had built and endowed with
one-tenth of their property. Patience had its right result, and by 1853
the ecclesiastical relations between the two were entirely cordial.
Henry Williams was no longer an agent of the C.M.S., but he was still
one of the diocesan clergy, and he was still an archdeacon. His own
ministrations seemed to gain in power and effectiveness. Stubborn old
pagan Maoris came to the services of his new church at Pakaraka. Kawiti,
the main upholder of ancient superstitions in the north, was there
baptised, and thither the remains of Hone Heke were brought to be
deposited near his old master. On one occasion no less than 130 Maoris
were baptised by Williams at one time.

With the bishop and the church also, there was a new beginning in a more
chastened spirit. Before the end of the same year (1850) the bishop had
attended an episcopal meeting in Sydney, where he was able to secure the
support of the Australian Church for his infant mission to Melanesia. A
few months later he welcomed his old Eton friend, C. J. Abraham, to
whose able charge he committed St. John's College. But greater than
either of these events, if regard be had to the permanent progress of
the Church, was the arrival in New Zealand, during the month of
December, of the first instalment of the Canterbury Pilgrims.

The colony which they had come to found was intended to be something
different from anything yet seen in New Zealand or in any other part of
the British Empire. It was to be a reproduction on a small scale of
England itself, as England might be supposed to be if its poverty, its
crime, and its sectarian divisions could be eliminated. It was not a
missionary undertaking in the ordinary sense of that noble word, nor was
it intended as an outlet for revolutionary spirits. It was rather an