CHAPTER XIV.

Character of Mr. Marsden--His Life and Labours.

The reader may naturally expect in conclusion a summary of Mr. Marsden's character. In attempting this, we are by no means insensible to the difficulty of the undertaking. Indiscriminate eulogy, and the arrogance which affects to blame in order to establish its own claim to superior wisdom, are both alike impertinent and unbecoming. Yet it is not easy to speak of one whose motives were so high, whose labours so constant and self-denying, and whose triumphs so remarkable, without enthusiasm. While, on the other hand, those infirmities which may generally be detected even in the best men, and which truth requires to be impartially noted down, did not much affect his public life; and we have felt all along as we have written with the disadvantage of having known him only by the report of others. Still, however, something should be attempted. The character of Mr. Marsden is too instructive to be lost; perhaps few great men ever lived whose example was more calculated for general usefulness,--for the simple reason that he displayed no gigantic powers, no splendid genius; he had only a solid, well ordered, mind, with which to work,--no other endowments than those which thousands of his fellow men possess. It was in the _use of his materials_ that his greatness lay.

Mr. Marsden was a man of a masculine understanding, of great decision of character, and an energy which nothing could subdue. He naturally possessed such directness and honesty of purpose, that his intentions could never be mistaken; and he seemed incapable of attempting to gain his purpose by those dexterous shifts and manoeuvres which often pass current, even amongst professing Christians, as the proper, if not laudable, resources of a good diplomatist, or a thorough man of business. When he had an object in view, it was always worthy of his strenuous pursuit, and nothing stopped him in his efforts to obtain it, except the impossibility of proceeding further. Had his mind been less capacious such firmness would often have degenerated into mere obstinacy; had it been less benevolent and less under the influence of religion, it would have led him, as he pressed rudely onwards, to trample upon the feelings, perhaps upon the rights, of other men. But he seems, whenever he was not boldly confronting vice, to have been of the gentlest nature. In opposing sin, especially when it showed itself with effrontery in the persons of magistrates and men in power, he gave no quarter and asked for none. There was a quaintness and originality about him, which enabled him to say and do things which were impossible to other men. There was a firmness and inflexibility, combined with earnest zeal, which in the days of the reformers would have placed him in their foremost rank. None could be long in his society without observing that he was a man of another mould than those around him. There was an air of unconscious independence in all he did which, mixed with his other qualities, clearly showed to those who could read his character, that he was a peculiar instrument in the hands of God to carry out his own purposes. These traits are illustrated by many remarkable events in his life.

When he first arrived in New South Wales, while theft, blasphemy, and every other crime, prevailed to an alarming extent among the convicts, the higher classes of society, the civil and military officers, set a disgraceful example of social immorality. Such is the account given by a Sydney periodical a few weeks after Mr. Marsden's decease, which goes on to say: "Many an individual of a more plastic nature might have been moulded by the prevailing fashion of the age in which he lived, and instead of endeavouring to struggle against the tide of popular opinion, would have yielded in all probability to its seducing influence. Such was not the case with Mr. Marsden. When he was opposed on all hands, and even by the civil and military authorities of the day, he faithfully performed his duty, and careless of the powerful coalitions combined for his destruction, 'all the ends he aimed at were his country's, his God's, and truth's.' Educated in the school of the Milners, the Simeons, and the Fletchers, he was not disposed to flatter the vices of any man; but with plainness and sincerity of speech, he discoursed 'of righteousness, temperance and judgment to come.'" He has been known to rebuke sin at a dinner-table in such a manner as to electrify the whole company. Once, arriving late, he sat down in haste, and did not for a few minutes perceive the presence of one who should have been the wife of the host, but who stood in a very different relation to him. Mr. Marsden always turned a deaf ear to scandal, and in the excess of his charity was sometimes blind to facts which were evident enough to others. The truth now flashed upon him, and though such things were little thought of in the colony, he rose instantly from the table, calling to the servant in a decided tone to bring his hat, and without further ceremony, or another word, retired. That such a man should raise up a host of bitter enemies is not to be wondered at.

To these qualities his great successes in life, under God, were due. The young chaplain who single handed confronted and at length bore down the profligacy of New South Wales, and the shameless partiality of its courts of justice (the immediate result and consequence of the licentious lives and connexions of the magistrates) planned, and was himself the first to adventure upon the mission to New Zealand. Against the rashness of this attempt the timid expostulations of his friends, the hesitation of the captains who declined so perilous an adventure, and even the remonstrances of Governor Macquarie himself weighed not a feather in the scale. He saw his way clearly; it was the path of duty, and along it he must go. And when, ten years afterwards, scarcely a nominal convert had been won from among the cannibals, when tens of thousands of good money had been spent, when the church at home was almost weary of the project, and half disposed to give it up, he was still true as ever to the cause. He neither bolstered up his courage with noisy protestations, nor attempted to cheer the languid zeal of others by the slightest exaggerations, but quietly went forward calmly resting upon the two great pillars, the _commands_ and the _promises_ of God. So again with respect to the Polynesian missions; at first he showed little of that enthusiasm in which some of its promoters were caught as in a whirlwind, and carried off their feet. But high principle endures when enthusiasm has long worn out. And it was to the firm and yet cheering remonstrances of Samuel Marsden, and to the weight which his representations had with the churches of Christ in England, that the directors were indebted for the ability to maintain their ground, and that this perhaps the most successful of Protestant missions, was not finally abandoned upon the very eve of its triumphs.

While he embraced large and comprehensive projects, it was one of his striking peculiarities that he paid close attention to minute details. Some minds beginning with the vast and theoretical, work backwards into the necessary details; others setting out upon that which is minute and practical, from the necessities of the hour and the duties of the day before them seem to enlarge their circle and to build up new projects as they proceed. The former may be men of greater genius, but the latter are in general the more successful, and to these Mr. Marsden belonged. The cast of his mind was eminently practical. No crude visions of distant triumphs led him away from the duties which belonged to the scene and circumstances in which providence had placed him. Paramatta was for many years the model parish of New South Wales, although its pastor was the soul of the New Zealand mission, and of many a philanthropic enterprise besides. Commissioner Biggs, in his "Report of Inquiry," which was published by order of the House of Commons, observes that "Mr. Marsden, though much occupied by the business of the missions which he conducted, and by the superintendence of the orphan school which he had himself called into existence, was remarkably attentive to the duties of his ministry." "The congregation at Paramatta appeared to me to be more respectable than at the other places of worship, and the choral parts of the service were admirably performed by the singers, who have been taught under the direction of the Rev. S. Marsden." He was well known to all his parishioners, to whom he paid constant ministerial visits; his attention to the sick, whether at their own homes or the government hospital, was unremitting, and here his natural shrewdness, sharpened as it was by his spiritual penetration, showed itself in his insight into the true character of those he dealt with. Nothing disgusted him more than a want of reality. High professions from inconsistent lips were loathsome to him, and his rebukes were sometimes sharp. A gentleman, whose habits of life were not altogether consistent with Christian simplicity and deadness to the world, had been reading "Mammon," when that volume had just made its appearance, and with that partial eye with which we are too apt to view our own failings, had come to the flattering conclusion that by contrast with the monster depicted in "Mammon," the desires he felt to add field to field and house to house, were not covetousness, but that diligence in business which the Scriptures inculcate. In the happy excitement of the discovery, he exultingly exclaimed, "Well, thank God, I have no covetousness." Mr. Marsden, who had read no more about covetousness than he found in the Bible, had sat silent; rising from his chair, and taking his hat, he merely said, "Well, I think it is time for me to go: and so, sir, you thank God that you are not as other men are. You have no covetousness? havn't you? Why, sir, I suppose the next thing you'll tell us is that you've no pride;" and left the room.

But when he spoke to a modest inquirer, these roughnesses, which lay only on the surface, disappeared. To the sick, his manner was gentle and affectionate, and in his later years, when he began, from failing memory and dimness of sight, to feel himself unequal to the pulpit, he spent much of his time in going from house to house and amongst the prison population, exhorting and expounding the Scriptures. Upon one of these occasions, a friend who accompanied him relates that he made a short journey to visit a dying young lady, whose parents on some account were strangely averse to his intrusion, pastoral though it was. But the kindness with which he addressed the sufferer, whom he found under deep spiritual anxieties, and the soothing manner in which he spoke and prayed with her, instantly changed the whole bias of their minds. "To think," they exclaimed when he left the house, "of the aged man, with his silver locks, coming such a distance as seventeen miles, and speaking so affectionately to our feeble child!"

"At Paramatta, his Sunday-school," his daughter writes, "was in a more efficient state than any I have since seen;" and the same remark might probably be applied to his other parochial institutions, for whatever he did was done with all his heart; and he was one of those who easily find coadjutors. Their example seems to shed an immediate influence. And his curates and the pious members of his flock were scarcely less zealous and energetic than himself.

He found time to promote missionary meetings, and to encourage the formation of tract and Bible societies, as well as other benevolent institutions, at Sydney and other places. On many occasions he delivered interesting speeches, and not long before his death he presided at a Bible Society meeting at Paramatta, when, in the course of an affectionate address, he alluded to his beloved New Zealand. New Zealand was near his heart, and he now seldom spoke of it without being sensibly affected. Relating an anecdote respecting Mowhee, a converted New Zealander, he was completely overcome, and burst into tears.

His manner of preaching was simple, forcible, and persuasive, rather than powerful or eloquent. In his later years, when he was no longer able to read his sermons, he preached extempore. His memory, until the last year or two of his life, was remarkably tenacious: he used to repeat the whole of the burial service _memoriter_, and in the pulpit, whole chapters or a great variety of texts from all parts of Scripture, as they were required to prove or illustrate his subject. He was seldom controversial, nor did he attempt a critical exposition of the word of God. His ministry was pure and evangelical. "You can well remember him, my hearers," says the preacher, in his funeral sermon, "as having faithfully preached to you the word of God; clearly did he lay before you the whole counsel of God. Man was represented by him as in a condemned and helpless state, lying in all the pollution and filthiness of his sin, totally unable to justify himself wholly or in part, by any works of righteousness which he can do; God, as too pure to look upon iniquity without abhorrence, and yet too merciful to leave sinners to their sad estate without providing a refuge for them; Christ, as All in all to the sinner; as wisdom to enlighten him, as righteousness to justify him, sanctification to make him holy in heart and life, as complete redemption from the bondage of sin and death into the glorious inheritance of heaven; the Holy Spirit of God as the only author of aught that is good in the renewed soul; faith as the only means of applying the salvation of the gospel to the case of the individual sinner; justification by faith; the necessity of regeneration; holiness indispensable. All these were represented by your departed minister as the vital doctrines of the gospel, and the mutual bearing and connexion of each was clearly shown. And this he has been doing for nearly forty-five years."

Dwelling on the outskirts of civilization and of the Christian world, he was too deeply impressed with the grand line of distinction between Christianity and hideous ungodliness, whether exhibited in the vices of a penal settlement or the cannibalism of New Zealand, to be likely to attach too much importance to those minor shades of difference which are to be met with in the great family of Jesus Christ. As his heart was large, so too was his spirit catholic. He was sincerely and affectionately attached to the church of England. He revered her liturgy, and in her articles and homilies he found his creed, and he laboured much to promote her extension. Yet his heart was filled with love to all those who name the name of Christ in sincerity. Wherever he met with the evidences of real piety and soundness of doctrine, his house and his purse flew open; and orthodox Christians of every denomination from time to time either shared his hospitalities or were assisted in their benevolent projects with pecuniary aid. With what delicacy this was done may be gathered from such statements as the following, which is copied from the "Colonist" newspaper, September 12th, 1838: "An attempt having been made to build a Scotch church in Sydney, the colonial government for a time opposed the scheme, and in consequence some of its friends fell away. Then it was that the late Samuel Marsden, unsolicited, very generously offered the loan of 750_l._ to the trustees of the Scotch church, on the security of the building and for its completion. This loan was accordingly made; but as it was found impracticable to give an available security on the building, Mr. Marsden agreed to take the personal guarantee of the minister for the debt."

In the same spirit he presented the Wesleyan Methodists with a valuable piece of land on which to erect a chapel, at Windsor. This act of Christian charity was acknowledged by their missionaries in a grateful letter. Mr. Marsden's reply is full of warmth and feeling. "You express your acknowledgment for the ground at Windsor to build your chapel and house upon. I can only say I feel much pleasure in having it in my power to meet your wishes in this respect. To give you the right hand of fellowship is no more than my indispensable duty; and were I to throw the smallest difficulty in your way I should be highly criminal and unworthy the Christian name, more especially considering the present circumstances of these extensive settlements, 'where the harvest is so great and the labourers are so few.' ... The importation of convicts from Europe is very great every year; hundreds have just landed on our shores from various parts of the British empire, hundreds are now in the harbour ready to be disembarked, and hundreds more on the bosom of the great deep are hourly expected. These exiles come to us laden with the chains of their sins, and reduced to the lowest state of human wretchedness and depravity. We must not expect that magistrates and politicians can find a remedy for the dreadful moral diseases with which the convicts are infected. The plague of sin, when it has been permitted to operate on the human mind with all its violence and poison, can never be cured, and seldom restrained by the wisest human laws and regulations. Heaven itself has provided the only remedy for sin--the blessed balm in Gilead; to apply any other remedy is lost labour. In recommending this at all times and in all places, we shall prevail upon some to try its effect; and whoever do this we know they will be healed in the selfsame hour. I pray that the Divine blessing may attend all your labours for the good of immortal souls in these settlements."

His private charities displayed the same catholic spirit. His disinterestedness was great, and his only desire seemed to be to assist the deserving or to retrieve the lost. He was not foolishly indifferent to the value of money, as those who had business transactions with him were well aware; but its chief value in his eyes consisted in the opportunities it gave him to promote the happiness of others. Hundreds of instances of his extraordinary liberality might be mentioned, and it is probable that many more are quite unknown. The following anecdotes, furnished by his personal friends, will show that his bounty was dealt out with no sparing hand.

A gentleman, at whose house he was a visitor, happened to express a wish that he had three hundred pounds to pay off a debt. The next morning Mr. Marsden came down and presented him with the money, taking no acknowledgment. The circumstance would have remained unknown had not the obliged person, after Mr. Marsden's decease, honourably sent an acknowledgment to his executors. All he assisted were not equally grateful. Travelling with a friend in his carriage, a vehicle passed by. "Paddy," said he, calling to his servant, "who is that?" On being told, "Oh," said he, "he borrowed from me two hundred pounds, and he never paid me." This was his only remark.

Yet he was not tenacious for repayment, nor indeed exact in requiring it at all where he thought the persons needy and deserving. The same friend was with him when a man called to pay up the interest on a considerable sum which Mr. Marsden had lent to him. He took a cheque for the amount, but when the person retired, tore it up and threw it into the fire, remarking, "He is an honest man. I am satisfied if he returns me the principal; that is all I want."

On another occasion, a friend who had been requested to make an advance of fifty pounds to a needy person, but was unable to do so, mentioned the case to Mr. Marsden, with, "Sir, can you lend me fifty pounds?" "To be sure I can," was the answer, and the money was instantly produced. When he called, shortly afterwards, to repay the loan, Mr. Marsden had forgotten all about it. "Indeed I never looked to its being repaid."

The Rev----, being pressed for a hundred pounds, walking with Mr. Marsden, mentioned his difficulties. Mr. Marsden at once gave him a hundred pounds, simply remarking, "I dare say that will do for you."

A lady had come to the colony at the solicitation of her family, with the view of establishing a school of a superior class for the daughters of the colonists. At first she met with little success. Mr. Marsden saw the importance of her scheme, and at once invited her to Paramatta, offering her a suitable house and all the pecuniary aid she might require, and this under the feeling of a recent disappointment in an undertaking of the same nature.

Of the large sums he expended on the New Zealand mission from his own private resources it is impossible even to conjecture the amount, to say nothing of a life in a great measure devoted to the service. He one day called upon a young man of enterprise and piety, whom he was anxious to induce to settle in New Zealand, and offered him fifty pounds per annum out of his own purse, as well as to raise a further sum for him from other sources. Nor should it be forgotten, in proof of this disinterestedness, that with all his opportunities and influence in New Zealand, he never possessed a single acre of land there, or sought the slightest advantage either for himself or for any member of his family.

Another feature in his character was his unaffected humility. This was not in him the nervous weakness which disqualifies some men for vigorous action, rendering them either unconscious of their power, or incapable of maintaining and asserting their position, and consequently of discharging its obligations. This, though often called humility, is, in fact, disease, and ought to be resisted rather than indulged. Mr. Marsden's mind was vigorous and healthy; he took a just measure of his powers and opportunities, as the use he put them to proves abundantly. There was nothing in him of the shyness which disqualifies for public life; he was bold without effrontery, courageous without rashness, firm without obstinacy; but withal he was a humble man. His private correspondence will have shown the reader how anxious he was to submit his own judgment, even on questions affecting his personal character, to what he considered the better judgment of his friends at home. To vanity or ostentation he seems to have been a perfect stranger. There is not a passage in his correspondence, nor can we learn that a word ever fell from his lips, which would lead us to suppose that he ever thought himself in any way an extraordinary man. Flattery disgusted him, and even moderate praise was offensive to his feelings. When the life of his friend, Dr. Mason Good, appeared from the pen of Dr. Olinthus Gregory, it contained an appendix, giving an account of his own labours and triumphs at Paramatta and in New Zealand. This he cut out of the volume with his penknife, without any remark, before he permitted it to lie upon his table or to be read by his family. He was so far from thinking he had accomplished much, either in the colony or amongst the heathen, that he was rather disposed, in his later days, to lament that his life had been almost useless; and indeed he was heard more than once to express a doubt whether he had not mistaken his calling, and been no better than an intruder into the sacred ministry. Perhaps failing health and spirits were in part the cause of these misgivings, but his unfeigned humility had a deeper root. It originated in that evangelical piety upon which all his usefulness was built. He saw the holiness of God, he saw his Divine perfection reflected in his law, and though he had a clear, abiding sense of his adoption through the grace of our Lord Jesus Christ, this did not interfere with a clear conception too of his own unworthiness. When told one day, by a justly indignant friend, how basely he was misrepresented, "Sir," he exclaimed, and the solemnity of his manner showed the depth of his meaning, "these men don't know the worst. Why, sir, if I were to walk down the streets of Paramatta with my heart laid bare, the very boys would pelt me."

Such was Samuel Marsden, a man whose memory is to be revered and his example imitated. "Not merely a good man," says the preacher of his funeral sermon, "who filled up the place allotted to him on earth, and then sank into his grave; not merely a faithful minister of Christ, who loved and served his Saviour and turned many to repentance, but more than either of these. Rightly to estimate his character we must view him as a peculiar man, raised up for an especial purpose." And he adds--

"As Luther in Germany, and John Knox in Scotland, and Cranmer in England, were sent by the Head of the church, and fitted with peculiar qualifications to make known his glorious gospel, hidden in Romish darkness, so too, no less truly, was SAMUEL MARSDEN raised up in this southern hemisphere, and admirably fitted for the work, and made the instrument of diffusing the light of that same gospel, and of bringing it to bear on the darkness of New Zealand and the Isles of the Sea, and upon the darkness, too, no less real, of the depravity of society in early Australia."

APPENDIX I.

Progress of the Gospel and of Civilization in New Zealand, since Mr. Marsden's Decease.

The great work of Mr. Marsden's life was undoubtedly the New Zealand mission; but he was also, as we have seen, the early friend, the wise adviser, and not unfrequently the generous host of that devoted band of men who first essayed the introduction of the gospel to the Society Islands. Each of these missions has been attended with astonishing success; each has produced what may be called magnificent results,--results which already far exceed, in some respects, the most sanguine hopes, extravagant as at the time they seemed to be, of Mr. Marsden and his early coadjutors some fifty years ago. Yet in other respects their disappointment would have been great had they lived to witness the present state of things, whether in New Zealand or Tahiti. Instead of native tribes growing up into Christian brotherhood, and asserting a national independence, these beautiful islands have bowed to a foreign yoke. Instead of native churches they have rather assumed the form of offshoots and dependencies of British churches. A great work has been accomplished, and its fruits will never cease to ripen. But events have occurred which only prophets could have foreseen; changes have taken place which neither political sagacity nor the saintly wisdom of those good men who first projected our foreign missions amidst storms of insult, or, what was worse to bear, the withering influences of a contemptuous neglect, anticipated. It is often so in this world's history. Our successes, our trials, the events which happen to us, our national history, and that of the church of Christ, scoop out for themselves fresh channels, and flow still onwards, but in the direction perhaps least of all expected.

Our readers are, we trust, so far interested in the details already given as to desire some further acquaintance with the later history of these great missions since Mr. Marsden's death. This we propose to give, briefly of course, for the subject would fill a volume; and such a volume, whenever it shall be written well and wisely, will be received with delight by every intelligent member of the whole catholic church of Christ.

We shall direct our attention in the first place to NEW ZEALAND.

Attempts to colonize upon a large scale, attended with constant aggressions upon the native tribes, had occurred before Mr. Marsden's death, and awakened his anxiety. A New Zealand Company was formed in 1839, with the avowed object of purchasing land from the Maories, and settling large tracts of the island with English emigrants. It made no provision for the spiritual welfare of the natives, nor indeed for that of the European settlers; and it was evident that, however well-intentioned, the project in the hands of a mercantile company would be effected, as such schemes always have been effected, only at the cost of injustice and oppression to the natives. Meanwhile danger was threatening from another quarter. Louis Philippe now sat upon the throne of France. Though not ambitious of military conquest, he was cunning and unprincipled, and anxious to extend the power of France by force or fraud. Her colonial possessions she had lost during her long war with England, and now scarcely one of them remained. He saw and coveted the islands of the Southern Ocean, and resolved to repair his colonial empire by the addition of these splendid and inviting prizes. It was said, and we believe with truth, that a frigate was already equipped and on the very point of sailing for New Zealand with secret orders to annex that island to the crown of France, when the English government, tardily and with sincere reluctance, resolved to anticipate the project and claim New Zealand for the queen of England. This was done, and the island was formally annexed to the English crown, and in January, 1842, became an English colony.

For once the story of colonial annexation is neither darkened with crime nor saddened with war and bloodshed. The measure was essential both to the security of the natives and to the work of the Protestant missions. Lawlessness and anarchy were universal: the Maori tribes were slaughtering one another; the white man was slaughtering the Maori tribes. For the native laws were obsolete, and the laws of England no man yet had the power to enforce.

There was, too, on the part of England, and it was strongly expressed in the British parliament, a determination to secure, as far as possible, not only the safety but the independence of the natives under their old chiefs, and to leave them in possession of their ancient usages and forms of government. In fact, the authority of queen Victoria was to be that of a mild protectorate rather than an absolute sovereignty. The chiefs were to acknowledge the supremacy of the crown as represented in the governor. To him, and not as heretofore to the field of battle, with its horrors and cannibalism, were their disputes to be referred; and in all doubtful questions English law, its maxims and analogies, were to be held supreme. Upon these easy terms the most fastidious will find little to blame in our annexation of New Zealand. The Maories did not exceed, it was computed, one hundred thousand souls. Suppose they had been twice that number, still they could scarcely be said to _occupy_ the whole of an island of the size of Ireland, and quite as fruitful. There was still room for a vast influx of Europeans, leaving to the natives wide tracts of land far beyond their wants, either for tillage or the chase, or for a nomad wandering life, had this been the habit of the Maories. And when the threatened seizure by France is thrown into the scale, few Protestants, of whatever nation they may be, will hesitate to admit that the conduct of England in this instance was both wise and just.

The Maories in general accepted this new state of things with satisfaction. Those of them who resided on the coast and in the neighbourhood of the Bay of Islands saw that the aggression of the colonists was restrained, and that their own safety was secured. Further in the interior, where the want of an English protectorate was less felt, heart-burnings occurred, fomented, as usual, by designing men, and aggravated by the occasional outrage of individuals. Some of the tribes resisted, and a war broke out, though happily neither bloody nor of long duration, in which the Maories maintained the reputation of their native valour, even against English regiments. Nor was it till the year 1849 that the peace of the island and the supremacy of the English crown were perfectly restored and asserted.

For a time the progress of the gospel was triumphant. For example, archdeacon William Williams could report that the number of communicants in the eastern district, beneath his care, had risen from twenty-nine in 1840, to two thousand eight hundred and ninety-three in 1850; and these were "members of the congregation who were supposed to walk in the narrow way. Here then," he exclaims, "is abundant encouragement; the little one is become a thousand. In the course of ten years, there has been time for the novelty of Christianity to wear away; but, while some are gone back again to the beggarly elements of the world, hitherto the Lord has blessed his vineyards with increase." In other districts the progress of the gospel was equally gratifying. At Tauranga, out of a population not exceeding two thousand four hundred, upwards of eight hundred partook of the Lord's supper; and yet there were many native Christians who, from various causes, had been kept away from this ordinance. Other denominations of Protestant Christians had likewise their trophies to exhibit to the "praise of his grace," who had crowned their labours with success. "The facilities," reports one missionary, upon the eastern coast, "the facilities for usefulness are great; the coast might become one of the most interesting missionary gardens in the world. Crowds can be got together at any time for catechizing; the dear children are all anxious for schooling; the native teachers and monitors put themselves quite under your hands; and they are, I think, a very improving and improvable class."

Similar reports reached home from almost every station in New Zealand. At the intervention of a missionary of the church of England, a Wesleyan missionary, and an English lay gentleman, (the surveyor-general,) the Waikato and Wangaroa tribes, bent on mutual slaughter, laid down their arms at the instant the battle should have joined. They had had their war-dance; some random shots had even been fired; their mediators had begun to despair; when at length, towards evening, they agreed to leave the subject in dispute between them (the right to a piece of land), to Sir George Grey, the governor, and Te Werowero, a native chieftain, for arbitration. The question was put to the whole army, "Do you agree to this?" Four hundred armed natives answered with one voice, assenting. The question was put a second time, and they again gave their consent. "The surveyor-general giving the signal, we all," says the missionary, "gave three hearty cheers; after which the natives assembled for evening-prayers, and," he adds, "I trust I felt thankful." The accounts that reached England, filled men's hearts with astonishment; even upon the spot, men long enured to the spiritual warfare with idolatry, were amazed at the greatness of their triumph. They wrote home in strains such as the following.

"Rotorua is endeared to us by every tie that should endear a place to a missionary's heart. We came hither, to a people utterly debased by everything that was savage. Now, there is not a village or place around us, where the morning and evening bell does not call to prayer and praise, and where the sabbath is not observed. I am sometimes astonished when I look back upon the past, and remember what we have passed through. If I think only of those scenes which occurred to us during the southern war, the remembrance seems appalling. Now peace reigns in every border; the native chapel stands conspicuous in almost every Pa; wars seem almost forgotten; and for New Zealand, the promise seems fulfilled, 'I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.'"

New Zealand was at length, outwardly at least, a Christian land. Bishop Selwyn had, in 1842, taken charge of the church of England and the oversight of her missions, and other denominations assumed a fixed and settled character. The missionary began to merge and disappear in the stated minister. The ancient warrior chieftain too, was fading fast from sight; and we cannot deny that, savage as he was, we part from him with some feelings of respect. Who that has a heart to feel, or any imagination capable of being warmed by strains of exquisite pathos, can read unmoved the last words of the dying Karepa? The scene is in the lonely village of Te Hawera, of which he was the chief. Mr. Colenzo, the missionary, arrived just as his people, with loud cries, sitting around his new-made tomb, bewailed his departure. At night they gathered around their spiritual father in his tent, and one of the natives thus related the last words of Karepa.

"He summoned us all," said he, "to come close around him, and with much love exhorted us; talking energetically, as was his custom, a long while, he said:--'You well know that I have brought you, from time to time, much riches, muskets, powder, hatchets, knives, blankets. I afterwards heard of the new riches, called faith. I sought it. I went to Manawatu; in those days a long and perilous journey, for we were surrounded by enemies; no man travelled alone: I saw the few natives who, it was said, had heard of it; but they could not satisfy me. I sought further, but in vain. I heard afterwards of a white man at Otaki, and that with him was the spring where I could fill my empty and dry calabash. I travelled to his place, to Otaki, but in vain; he was gone--gone away ill. I returned to you, my children, dark minded. Many days passed by; the snows fell, they melted, they disappeared; the buds expanded, and the tangled paths of our low forests were again passable to the foot of the native man. At last we heard of another white man who was going about over mountains and through forests and swamps, giving drink from his calabash to the secluded native--to the remnants of the tribes of the mighty, of the renowned of former days, now dwelling by twos and threes among the roots of the big trees of the ancient forests, and among the long reeds by the rills in the valleys. Yes, my grandchildren, my and your ancestors, once spread over the country as the Koitarekè (_quail_) and Krivi (_apteryx_) once did; but now their descendants are even as the descendants of these birds, scarce, gone, dead, fast hastening to utter extinction. Yes, we heard of that white man; we heard of his going over the high snowy range to Patea, all over the rocks to Turakiráe. I sent four of my children to meet him. They saw his face; yes you, you talked with him. You brought me a drop of water from his calabash. You told me he had said he would come to this far-off isle to see me. I rejoiced, I disbelieved his coming; but I said he may. I built the chapel, we waited expecting. You slept at nights; I did not. He came, he emerged from the long forest, he stood upon Te Hawera ground. I saw him. I shook hands with him; we rubbed noses together. Yes, I saw a missionary's face; I sat in his cloth house (_tent_); I tasted his new food; I heard him talk Maori; my heart bounded within me; I listened; I ate his words. You slept at nights; I did not. Yes, I listened, and he told me about God, and his Son Jesus Christ, and of peace and reconciliation, and of a loving Father's home beyond the stars. And now I, too, drank from his calabash and was refreshed, he gave me a book, as well as words. I laid hold of the new riches for me, and for you, and we have it now. My children, I am old; my teeth are gone, my hair is white; the yellow leaf is falling from the Táwai (_beech tree_); I am departing; the sun is sinking behind the great western hills, it will soon be night. But, hear me; hold fast the new riches--the great riches--the true riches. We have had plenty of sin and pain and death; but now we have the true riches. Hold fast the true riches, which Karepa sought out for you.'

"Here he became faint, and ceased talking. We all wept like little children around the bed of the dying old man--of our father. He suffered much pain, from which he had scarcely any cessation until death relieved him."

But New Zealand was now passing through a dangerous crisis. The Maori ceased to exist in his savage state. Cannibalism was a mere tradition. Of the ancient superstitions scarcely a trace was left. European arts and manners were introduced in almost every part of the island, and New Zealand took her place amongst other civilized communities. Still, under new circumstances fresh dangers threatened her. The church of Rome saw from afar and coveted so glorious a possession; and in the course of a single year a Romish bishop and sixteen priests landed at Wellington, and a second bishop with his troop of priests and nuns at Auckland. For a while the childish simplicity of the Maori character, fond of show and a stranger to suspicion, gave them great advantage; and the missionaries of evangelical churches viewed their progress with serious apprehension. But as the novelty wore off the Maori Christian discovered that Popery was but a hollow pretence, without heart, or life, or abiding consolation, and whole tribes which had been led astray returned with their chiefs to purer churches in search of better pasturage. Lately the translation of the whole of the Bible has been completed, and in this we have the best antidote, under God, to the progress of this baneful superstition. New Zealand, too, besides its several Protestant bishops of the church of England, its zealous missionaries, and stated ministers of every evangelical denomination, has now at length a native ministry of her own Maories, few as yet in number, but holy men, men of competent learning and gifts of utterance, who have evidently been called of God. One of these, the Rev. Riwai Te Ahu, who was ordained by Bishop Selwyn, is not only highly esteemed by all the natives of whatever tribe they may be, but by the English too; and he is entirely supported by internal resources, by regular contributions from the natives, and a private grant from the governor himself. We can understand something of the joy with which an honoured missionary, one of the oldest labourers in the field, sat and listened in the house of prayer while he officiated, assisted by the Rev. Rota Waitoa, the only two Maori ministers of the church of England in New Zealand, and his own early converts, "the one reading prayers, and the other preaching an admirable sermon to his own native tribe." Other churches have similar triumphs. The Wesleyans have three native assistant ministers, and probably these are not all, for it may be presumed that a great work is going forward in so large an island, of which our missionary societies have no official reports, and by agents who are no longer responsible to them. Thus it is often found that in the interior some village or hamlet has become Christian where no European missionary was ever seen. Native converts have done their own work.

Still the church in New Zealand is in an infant state, surrounded by many dangers. The influx of Europeans, the sudden increase of wealth and luxury, the introduction of a new and foreign literature from England, bearing as it were upon its wings all that is bad as well as all that is lovely and of good report in theology, politics, and morals, may well cause, as indeed it does create, the deepest concern to those who have at heart the purity of the Maori faith, and the continued progress of the gospel. It is not for those who know that the gospel is the power of God unto salvation, to doubt for a moment of its ultimate success; but the firmest faith may, at the same time, be apprehensive and anxious, if not alarmed, for the fiery trial that awaits her,--not of persecution, but of wealth and luxury, and the sad example of every European vice. Let the reader help them with his prayers.

We cannot close our sketch of the progress of Christianity in New Zealand, without some allusion to the Canterbury Association, one of the most remarkable attempts of modern times to colonize on Christian principles, or rather perhaps we should say, to carry abroad the old institutions of England, and plant them as it were full blown in a new country. The design was not altogether original, for the New England puritans of the seventeenth century, had led the way, in their attempts to colonize at Boston and in New England, in the days of Charles I. They would have carried out the principles, and worship of the Brownites to the exclusion of other sects, though happily for the freedom of religion, their design was soon found to be impracticable, and was only partially accomplished. The Canterbury Association was formed on high church of England principles, "avowedly for the purpose of founding a settlement, to be composed in the first instance of members of that church, or at least of those who did not object to its principles." Its early friends now admit that their project was, in some of its parts, utopian and impracticable. The idea, if ever seriously entertained, of excluding by a test of church membership those whose profession differed from their own was abandoned by most of the colonists as soon as they had set foot on the shores of New Zealand. In 1848, Otakou or Otago, in the southern part of the Middle Island, was colonized by an association of members of the Free Church of Scotland; and in 1850, the first colonists were sent out to the church of England settlement, founded in the vicinity of Banks's Peninsula, by the Canterbury Association. The site made choice of possessed a harbour of its own, an immense extent of land, which it was supposed might easily be brought under cultivation, and removed from danger of disturbance from the natives, of whom there were but few, an extent of grazing country unequalled in New Zealand, and a territory "every way available for being formed into a province, with a separate legislature." The plan was to sell the land at an additional price, and appropriate one third of the cost to ecclesiastical purposes. The sums thus realized by sales of land, were to be placed at the disposal of an ecclesiastical committee, who were empowered to make such arrangements as they might think fit to organize an endowed church in the colony. A bishopric was to be at once endowed, a college, if not a cathedral, was to be connected with it, a grammar-school of the highest class, was to be opened as well as commercial schools; and all the luxuries of English country life, including good roads, snug villas, well cultivated farms; and good society, were to be found by the future settler, after a very few years of probationary toil.

The scheme was warmly taken up at home, and within a single twelvemonth from the 16th December, 1850, when the first detachment arrived, nearly three thousand emigrants had seated themselves in the Canterbury Plains. The towns of Lyttelton and Christchurch were founded, and operations on a large scale were fairly begun. Of course bitter disappointment followed, as it too often does with the early colonists, whose expectations are unduly raised by the romantic stories told them in England. But we must quote a passage from "Archdeacon Paul's Letters from Canterbury," just published. It may be of use to other emigrants, into whatever region of the world they go. "Restless spirits, who had never yet been contented anywhere, expected to find tranquillity in this new Arcadia, where their chief occupation would be to recline under the shadow of some overhanging rock, soothing their fleecy charge with the shepherd's pipe, remote from fogs and taxation and all the thousand nameless evils which had made their lives a burthen to them at home.

"Alas! the reality was soon found to be of a sterner type--

'These are not scenes for pastoral dance at even, For moonlight rovings in the fragrant glades: Soft slumbers in the open eye of heaven, And all the listless joys of summer shades.'

Long wearisome rides and walks in search of truant sheep and cattle; bivouacs night after night, on the damp cold ground; mutton, damper, (a kind of coarse biscuit,) and tea (and that colonial tea) at breakfast, dinner, and supper, day after day, and week after week, and month after month; wanderings in trackless deserts, with a choice of passing the night on some bleak mountain side or wading through an unexplored swamp; and, after all this labour, finding perhaps that his flock are infected, and that no small amount of money as well as toil must be expended before he can hope for any profit at all;--these are the real experiences of a settler's early days in a young pastoral colony."

Yet, upon the whole, the founders of the settlement consider that it has answered all reasonable expectations. None of the early settlers have been driven home by the failure of their prospects, and few have been so even from qualified disappointment. The plains of Canterbury have a thoroughly English look, dotted in every direction with comfortable farm-houses, well-cultivated inclosures, and rickyards filled with the produce of the harvest: and the great seaport of the colony, Lyttelton, is well filled with shipping. Christchurch boasts at length its college, incorporated and endowed. It became an episcopal see, too, in 1856, under the first bishop of Christchurch; it has its grammar school and Sunday schools. Here, too, as well as at Lyttelton, the Wesleyans have taken root, and, besides chapels, have their day and Sunday schools. From the first, the Scotch Church was represented by some enterprising settlers. The decorum of religion is everywhere perceptible; "I believe," writes a nobleman, whose name stands at the head of the Association, "that no English colony, certainly none of modern days, and I hardly except those of the seventeenth century has been better supplied with the substantial means of religious worship and education. No one doubts the great material prosperity and promise of the colony; and no one denies that it is the best and most English-like society in all our colonies.... Sometimes a very vain notion has been entertained that we meant or hoped to exclude dissenters from our settlement. Of course, nothing could be more preposterous. What we meant was to impress the colony in its origin with a strong church of England character. This was done by the simple but effectual expedient of appropriating one third of the original land fund to church purposes, but this was of course a voluntary system."

Thus New Zealand stands at present. The lonely island of the Southern Ocean approached only fifty years ago with awe by the few adventurous whalers which dared its unknown coasts and harbours, now teems with English colonists. The dreaded New Zealander has forsaken his savage haunts and ferocious practices, and may be seen "clothed and in his right mind," and sitting to learn at the feet of some teacher of "the truth as it is in Jesus." The face of the country has undergone a corresponding change. And in many places, the scene is such as to force the tears from the eye of the self-exiled settler; the village spire and the church-going bell reminding him of home. What the future may be, we shall not even hazard a conjecture. Let it be enough to say that a mighty change has already been accomplished, and that its foundations were laid, and the work itself effected more than by any other man, by Samuel Marsden.

APPENDIX II.

State and Prospects of the Protestant Mission at Tahiti under the French Protectorate.

At the period of Mr. Marsden's decease, the Tahitian mission, over which he had watched with parental solicitude from its infancy, presented an aspect even more cheering than that of New Zealand. Idolatry had fallen; its idols were utterly abolished; they had found their way to the most ignoble uses, or to the museums of the curious, or those of the various missionary societies in Great Britain. So complete was their destruction that natives of Tahiti have actually visited the museum of the London Missionary Society within the last few years, and there seen, for the first time in their lives, a Tahitian idol. But a dark cloud already skirted the horizon, and the infant church was soon to pass through the purifying furnace of a long, relentless, wearying, and even bitter persecution.

The revolution of 1830 had placed Louis Philippe on the throne of France. During the earlier years of his reign, the church of Rome was deprived of much of that power and dignity which it had enjoyed under the elder Bourbons. As to any hold on the affections of the people of France, this it seldom boasted,--certainly not within the last hundred years. Yet the crafty king of the French was not unwilling to give to his restless priesthood the opportunities both of employment and renown in foreign parts; especially if in doing so he could extend his own power, and add a wreath to that national glory so dear to Frenchmen. The priests were therefore instructed to direct their attention to the South Sea Islands. Animated partly by hatred to England, they succeeded in effecting a settlement in the Society Islands. The first of them, who arrived there, called Columban (though his original name was Murphy), came in rather strange guise. "He was clad like a man before the mast, smoked a short pipe, and at first was mistaken for what he appeared to be. He had an old English passport, and among other pious tricks, endeavoured to make use of the lion and the unicorn, to prove to the natives that he was sent by the king of Great Britain."[L] Two others, Caret and Laval, arrived soon afterwards. The law of the island forbade foreigners to reside without obtaining the sanction of the queen. The priests, accordingly, when their arrival became known, were ordered to depart. They refused; comparing the Protestant missionaries to Simon Magus, and claiming for themselves the exclusive right to instruct the Tahitian people. After some delay, however, they left, and went to the Grambier Islands. Captain Lord E. Russell, then with his ship of war at the island, publicly declared, that "if the priests had remained in the country, anarchy and confusion, disastrous to the island, would have inevitably ensued." This was in December, 1836.

[L] Wilkes's Tahiti, etc.

In September, 1837, M. Montpellier, accompanied by Murphy-Columban, arrived at Tahiti. He was followed in 1838 by Captain Du Petit Thouars in the frigate Venus, who made no secret in avowing to our English officers that he was looking out for a suitable island on which to hoist the French flag for the purpose, he added, of forming a penal settlement. Returning to Paris, Thouars was raised to the rank of rear-admiral, and sent back to the Pacific with his flag in La Reine Blanche on a secret expedition. He seized on two of the Marquesas Islands, built a fort on each, and garrisoned them with four hundred men. He now wrote home, demanding thrice that number of troops and four ships of war for the maintenance of his conquest; but he had further objects in view. False representations had probably been made to the French government with regard to the removal of Caret and Laval; and Captain Du Petit Thouars was instructed to demand satisfaction at Tahiti for injuries done to French subjects. A desire of conquest no doubt inflamed Guizot the French minister--alas! that a Protestant should thus have tarnished his fame--as well as his royal master; but hatred of Protestantism had its full share in these nefarious proceedings.

One M. Henicy, who accompanied the Antoine French frigate to Tahiti, in the summer of 1839, thus writes of the English missionaries: "Ferocious oppressors, shameless monopolizers, trafficking in the word of God, they have procured for themselves a concert of curses. Their ministers are found to be vile impostors." Caret, Murphy, and the other priests now returned to Tahiti. A French consul was appointed, a worthless, profligate man; he professed, however, to be a zealous friend of the true faith, anxious for missionary labourers to convert the deluded Tahitian Protestants. Very little progress, however, could be made in this spiritual work; the natives obstinately preferred sermons to masses, and possessed so little taste as to reject pictures and rosaries while they still read their Bibles. It was evident that efforts of a more strenuous kind, though, such as the church of Rome is never unwilling to resort to when persuasion fails, must be tried. And now it was announced that the island was placed under the protection of France; to this arrangement, it was pretended, the chiefs of Tahiti and the queen herself had consented; nay, that they had solicited the protection of France. This unblushing falsehood was immediately exposed, and we now know, from queen Pomare herself, that all the proceedings in this disgraceful affair had their origin in fraud and treachery. They were chiefly carried out by the French consul, who is accused of having, under false pretences, prevailed on certain chiefs of the island to affix their signatures, in the name of the queen, to a document, the object of which was to induce the king of the French to take Tahiti under his protection, the pretence being grounded on a false statement, which accused some native chiefs, and the representatives of other nations, of bad conduct and various crimes. When the queen was apprised of this document, she called a council of her chiefs, with an assembled multitude of natives and foreigners; and, in the presence of the British, French, and American consuls, denied all knowledge of it, as also did the chiefs themselves who signed it. They declared that the French consul brought it to them in the night, and that they put their names to it without knowing what it contained. The governor, being one of the persons imposed upon, wrote to the British consul, Mr. Cunningham, declaring that the parties subscribing did not know what were the contents of the letter which the French consul brought them to sign, and that they affixed their names to it, as it were, in the dark. The translator also affirmed that it must have been written by some person not a Tahitian; its idiom being foreign, its orthography bad, words misapplied, and the handwriting even foreign.

But the most convincing evidence of the forgery was the declaration of two of the chiefs who signed the document, Tati and Ulami, to the following effect: "That all men may know, We, who have signed our names hereunto, clearly and solemnly make known and declare, as upon oath, that the French consul did wholly dictate and write the letter, said to be written by the queen Pomare and her governors, requesting protection of the king of the French. Through fear we signed it. It was in his own house, and in the night time, that the document was signed by us. And we signed it also because he said, If you will sign your names to this, I will give you one thousand dollars each when the French admiral's ship returns to Tahiti.

(Signed) "TATI, "ULAMI."

This disgraceful plot was carried on in the absence of the queen. She was no sooner made acquainted with it, than she addressed a short and dignified protest and remonstrance to the queen of Great Britain, the president of the United States, and the king of the French. Few diplomatic notes are more worthy of a place in history than that which was addressed to Louis Philippe.

"Peace be to you. I make a communication to you, and this is its nature,--

"During my absence from my own country a few of my people, entirely without my knowledge or authority, wrote a letter to you, soliciting your assistance. I disavow any knowledge of that document. Health to you.

(Signed) "POMARE."

But the French consul proceeded to form a provisional government of three persons, placing himself at the head of it as consul-commissary of the king. The triumvirate behaved with the greatest insolence, not only to the poor queen, but even to the British flag. Captain Sir T. Thompson, with the Talbot, lay in the harbour. The queen arrived and hoisted the Tahitian flag, which the Talbot saluted. A letter from the consul-commissary and the two French officials with whom he was associated was addressed as a protest to the gallant captain, "holding him responsible to the king of the French, his government and nation, for the consequences of such disrespect, and for a measure so hostile towards France." Sir Thomas knew his duty too well to answer the affront, or in any way to notice it; but he could only look on with silent sorrow and disgust, he had no power to interfere. The queen also received an insolent letter from the consul; he even forced himself into her presence, and behaved in a rude and disrespectful manner. "He said to me," she writes, in a letter to the captain of the Talbot, "shaking his head at me, throwing about his arms, and staring fiercely at me, 'Order your men to hoist the new flags, and that the new government be respected.' I protested against this conduct, and told him I had nothing more to say to him." Bereft of other hope, the insulted and greatly injured Pomare wrote a most touching and pathetic letter to queen Victoria. It was published in the newspapers, and went to the heart of every man and woman in Britain who had a heart to feel for dignity and virtue in distress, "Have compassion on me in my present trouble, in my affliction and great helplessness. Do not cast me away; assist me quickly, my friend. I run to you for refuge, to be covered, under your great shadow, the same as afforded to my fathers by your fathers, who are now dead, and whose kingdoms have descended to us." She explains how her signature was obtained. "Taraipa (governor of Tahiti) said to me, 'Pomare, write your name under this document (the French deed of protection); if you don't sign your name you must pay a fine of 10,000 dollars, 5000 to-morrow and 5000 the following day; and should the first payment be delayed beyond two o'clock the first day, hostilities will be commenced, and your country taken from you. On account of this threat," says the queen, "against my will I signed my name. I was compelled to sign it, and because I was afraid; for the British and American subjects residing in my country in case of hostilities would have been indiscriminately massacred. No regard would have been paid to parties."

There was no exaggeration in this pathetic statement; it is confirmed by a letter--one of the last he ever wrote--from John Williams, the martyr missionary, who called at Tahiti, March 1839, on his last fatal voyage to the New Hebrides. "You will doubtless see by the papers the cruel and oppressive conduct of the French. A sixty-gun frigate has been sent here to chastise the queen and people of Tahiti for not receiving the Roman Catholic priests; and the captain demanded 2000 dollars (10,000?) to be paid in twenty-four hours, or threatened to carry devastation and death to every island in the queen's dominion. Mr. Pritchard and some merchants here paid the money and saved the lives of the people. The French would only hear one side of the question, but demanded four things within twenty-four hours: 2000 dollars (10,000), a letter of apology to the French king, a salute of twenty-one guns, and the hoisting of the French flag."

In short, the island became a French dependency, and the poor queen was left with the mere shadow of her former sovereignty. And so it remains to this day. A strong feeling of indignation was aroused in England. Missionary meetings, particularly a noble one at Leeds, were held, pledging themselves to do all in their power to induce our government to exert its legitimate influence with the government of France to restore to the queen of Tahiti her just independence, and to all classes of her subjects their civil rights and religious freedom. But the English government was either infatuated or afraid. Lord Aberdeen, secretary of state for colonial affairs, stated in the House of Lords that, "although he was not sufficiently informed of the precise grounds upon which the French government had acted, or of the complaints made against the authorities in those islands which had led to the convention; yet he had no apprehension as to the establishment of the French in those seas, nor that our commercial or political interests would be affected by it." He stated that "he had received the most unqualified assurance that every degree of protection and encouragement would be afforded to the British missionaries residing in those islands; that in granting the protectorship to the French king, it had been stipulated that all the places of worship at present existing would receive protection, and that the fullest liberty would be given to the missionaries to exercise their functions." And he concluded by saying, "that he reposed the fullest confidence, not only in the king of the French himself, but in the minister, who at this moment was the principal adviser of that monarch." But a righteous God looked on. This king was driven from his throne, and died an exile in England; while his minister, M. Guizot, who sacrificed his Protestantism to his ambition in this matter, after escaping with difficulty in 1848, from a mob who would have torn him to pieces, saw himself compelled to give up for ever all hope of recovering power in France.

From that time to the present all political power and influence has centred in the French governors, who have been sent out from Europe, and their subordinate officers. Pomare still lives, revered by her people, but without being able to exercise any one independent act of sovereignty; and the native chiefs and governors who formerly took a prominent part in all public affairs, and in their respective districts possessed great influence, are without a vestige of authority, except in those instances in which they have been induced to accept office under the French governor. In 1842, a treaty, so called, was framed, which did indeed provide for "the freedom of religious worship, and especially that the English missionaries shall continue in their labours without molestation." "The same shall apply," says its fifth article, "to every other form of worship: no one shall be molested or constrained in his belief." But this treaty was probably intended only to cajole those whom it could not intimidate, and in practice it is a mere dead letter. The treaty itself is brief and informal, and evidently drawn up in haste, or perhaps with a view, from the absence of precision in its language, to provide for its more easy violation. Yet if the language in which it is couched conveys any meaning the treaty provides that the people of the island, and the English missionaries in the prosecution of their labours amongst them, shall continue to enjoy unrestricted religious liberty. Now it might be urged, and with some plausibility, by the French authorities in Tahiti, that the people are still allowed, as heretofore, to attend their public worship, and to retain their Bibles and Christian books. They might even maintain, that although a number of Romish priests, with a bishop at their head, have been thrust upon the island, no Protestant missionary has been expelled by the act of the authorities. The substantial truth of these statements cannot be denied, and yet there is abundant evidence that the clauses of the treaty guaranteeing the religious liberty of the islanders and the missionaries have, for every practical purpose, been palpably and grossly violated. The places of worship have not indeed been closed, but the English missionaries have, from time to time, been placed under such severe restrictions that four of their number, finding themselves entirely debarred from the free exercise of their ministry, left the island in 1852. There are at present but two missionaries remaining. One of these is solely engaged in the operations of the press, but without permission to preach to the people; and the other--far advanced in age--is merely permitted, by a kind of sufferance, to remain at his post, and to minister to his own flock, though prohibited from extending his labours to other districts. So far as the churches and congregations scattered over the island are still supplied with the means of religious instruction, it is by the agency of natives, many of whom were formerly trained to the work by the missionaries. But these native preachers are subject to the constant inspection and interference of the authorities, and they hold their offices solely by sufferance. It will thus be seen, that although the English missionaries have not been forcibly ejected from the island, the object aimed at by the French authorities has, through the artful policy they have adopted, been effectually attained. The missionaries have been silenced, disowned, and cast aside.

In pursuance of the same cautious and subtle policy, the French rulers have not ventured to excite or irritate the people by sanctioning any hasty measures for enforcing conformity to the Roman Catholic faith; still they have encouraged the formation of elementary schools, in which the young people are taught by priests appointed by the government, and everything is done to give undue importance to these schools, so that the pupils taught in them may, at the periodical examinations, appear to more advantage than those under native masters.

Notwithstanding the prevalence of a system so calculated to ensnare and mystify the minds of a simple unsuspicious people, it is a most remarkable and gratifying fact that instances of apostasy to Romanism have been exceedingly rare, and that the bulk of the people continue stedfast in their attachment to the pure Scriptural truths taught them by the missionaries. To account for this it should be borne in mind that the churches and congregations still assemble as heretofore for Divine worship under native pastors, some of whom are known to be pious, devoted, and well qualified men. Then again, through the active and efficient agency of the Rev. W. Howe, who, though prohibited from preaching, still remains in charge of the mission press at Papeete, the native pastors and people have been well supplied with religious books. And it is further to be noted that the natives generally are amply provided with copies of the sacred Scriptures in their own language, which will no doubt, in the good providence of God, prove an effectual safeguard against popish error and superstition. In the year 1847, five thousand copies of the entire Tahitian Bible, revised by the Rev. Messrs Howe and Joseph, and generously provided by the British and Foreign Bible Society, were sent out in the missionary ship John Williams for circulation in Tahiti and the other islands of the Society group; and again, in 1852, three thousand copies of the New Testament were despatched to Tahiti, chiefly for the use of schools.

In proof that the social and political troubles of the island have not had the effect of diminishing the number of its Christian population, the following most satisfactory statement, furnished by Mr. Howe, dated 11th July, 1856, may be adduced.

"I have been comparing the number of persons in church fellowship at the present time with the numbers respectively before the establishment of the French protectorate, and at the period when it had become fully established. In 1842, there were about one thousand six hundred and eighty church members in Tahiti and Eimeo. In 1851, when the island of Tahiti was supplied by three foreign missionaries, and the students in the seminary, the report of the Society stated the number of church members to be upwards of one thousand six hundred, which is probably equal to that of 1842. Almost ever since that period the districts have been entirely supplied by native pastors only, with the exception of Bunaauia; and there are at the present time upwards of one thousand six hundred members on the two islands, and many are now seeking admission. It must also be borne in mind that during the interval between 1851 and the present time, the population of the two islands has been reduced by epidemic disease and removals at least one thousand, a large proportion of whom were church members from middle to old age, so that the present number in fellowship is comprised of the strength and pride of the nation, and the proportion of communicants to the population is greater than it has ever been."

Of the kind of annoyance to which the missionaries are exposed, and of the influences which are brought to bear against them, the reader will be able to judge after perusing the account of a prosecution lately instituted by the Romish bishop against the Rev. Mr. Howe. In the autumn of 1855, the Roman Catholic bishop having issued a catechism in which the doctrines and superstitions of Popery were dogmatically stated, and Protestantism as grossly misrepresented, Mr. Howe felt constrained, by a sense of Christian fidelity, to publish in reply a firm but temperate refutation. For this publication a criminal action was commenced against him by the bishop; but so vexatious and unfounded were the charges that the legal officer of the government, on whom it devolved to prosecute, though urged by the governor, declined to bring the case into court, for which he was suspended from his office; and when at length the case was carried before the proper tribunal, the charges against our missionary were dismissed. But the bishop, notwithstanding his signal discomfiture, was not to be diverted from his object; he determined to renew the contest, in the hope that by a change of tactics his ultimate object might be secured. The _criminal_ prosecution already described was brought to a termination in December. On the following 15th of March, Mr. Howe received notice that his inveterate opponent had entered a _civil_ action against him; and although the charges brought forward were essentially the same, they were put into such a shape, and contained statements so grossly exaggerated, that in order to meet them Mr. Howe was compelled to remodel his reply.

After various delays, the trial at length commenced, in the court of First Instance, on the 28th April, 1856, and in proof of the malevolence by which the bishop was actuated, it may be stated that he demanded 30,000 francs damages, the suppression of the Tatara-taa,[M] and that Mr. Howe should pay all the expenses of the courts, and also for 2000 copies of the judgment for distribution.

[M] The native name of the publication issued by Mr. Howe, in refutation of the bishop's catechism; which the latter charged to be libellous.

The following is a summary of the proceedings, which excited the liveliest interest in the island, both among the natives and the foreign residents.

"My pleadings," writes Mr. Howe, "were so successful that the court declared itself incompetent to judge the case, and fined his lordship 100 francs, and condemned him to all the expenses of that court and those of the preceding chambers.

"The judgment was read on the 3rd of May. On the 10th I received notice that the bishop had appealed to the Imperial Tribunal, and demanded that the previous judgment should be rescinded.

"This tribunal met on the 16th, when I objected to one of the judges, giving as my reasons that an intimacy existed between him and the bishop, which rendered his sitting as a judge in the case illegal. My objection was sustained by the court.

"On the 17th, I objected to his lordship's advocate, as being under the sentence of banishment for political offences, and by which he had forfeited his civil rights. This was also sustained by the court.

"On the 26th, the bishop himself appeared to plead his own cause, and he likewise objected to one of the judges, but his objection was overruled. Suffice it to say, that after having made several unsuccessful attempts to prove my defence unsound, the bishop beat a retreat, and said that if I would consent to submit my cause to arbitration he would withdraw the action. I demanded that his cause, to which this is an answer, should be submitted to the same test, and he consented.

"The court then retired, and on its return announced its judgment to be, that the decisions of the previous courts were sustained, and that the bishop should pay all the expenses of this appeal, as well as the expenses of the previous courts. By this step his lordship cannot appeal again, either to the administration here, or to the Court of Cassation in France."

It is gratifying to learn, that through this long and painful affair, our missionary not only had the countenance of the British and American consuls, and the fervent prayers of the native converts, both in public and private, but that even the French officers, greatly to their honour, openly expressed their sympathy.

In order more fully to appreciate the result of this protracted contest, it should be borne in mind that the real point at issue was, whether the cause of Protestant Christianity, as represented by Mr. Howe, should be permitted to hold a footing in the island; that Mr. Howe stood alone, unsustained, excepting by a stedfast confidence in the justice of his cause, and the generous aid and sympathy of friends, French, English, and native, who rallied round him in the time of need; that his potent adversary could reasonably calculate on the countenance and encouragement of the authorities, who, as Frenchmen and Roman Catholics, would naturally be disposed to favour the interests of their own church, and to repress what they had been taught to regard as heresy. But in the providence of God, the presiding judges of the French tribunals before which the cause was heard magnanimously regardless of all prejudices on the score of nationality or religion, delivered a judgment which, while completely exculpating the accused, reflected the highest honour upon their own discernment, impartiality, and justice. While, therefore we devoutly recognise the hand of God so conspicuously manifest in overruling and directing this trial, or rather series of trials, to so merciful an issue, we would add the expression of our hope and belief that so long as the cause of Protestant Christianity is represented in Tahiti by men like-minded with Mr. Howe, and so long as the courts of justice on the island are presided over by men who, without fear or favour, dispense their judgments in accordance with the principles of truth and equity, the light of the gospel, which has for so many years made glad the hills and valleys of Tahiti, can never be extinguished.

LONDON: PRINTED BY W. CLOWES AND SONS, STAMFORD STREET.

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TRANSCRIBER'S NOTES:

Missing punctuation has been added and obvious punctuation errors have been corrected.

Alternate spellings have been retained.

Footnotes have been moved closer to their reference points as an aid to the reader.

The following printer errors have been corrected:

Page vi: "The Bay of Islands, New Zealand (_Engraving_)" added to the Table of Contents.

Page 11: "aud" changed to "and" (Discovery and early History of).

Page 25: "Shoolhouse" changed to "Schoolhouse" (breaking and entering Schoolhouse at Kissing Point).

Page 84: "set set" changed to "set" (in fact set on foot)

Page 256: "misssionaries" changed to "missionaries" (the advice of the faithful missionaries).

Page 305: "asistant" changed to "assistant" (three native assistant ministers).

Page 306: "Cantrebury" changed to "Canterbury" (The Canterbury Association).

Page 330: "copions" changed to "copious" (a copious ANALYSIS, Notes, and Indexes.)