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very high when we landed; and so dangerous was it, that though we succeeded in getting on shore, they could not land our box. We here found a compact loving society of three hundred members, a splendid chapel, all built from the mei, or "bread-fruit tree." There not being any anchorage or shelter here for the vessel, and the weather having become bad, we could spend but two nights with them. In getting on board, the sea ran fearfully; and though within two miles of the "Triton," we frequently lost sight of her in the hollows of the sea. We were glad to get on board. It was evening ere we could get away. It now blew a gale, but fair; so we looked towards our farthest station, Wallis's Island, or Uvea: we came up with it the following Sabbath, but it was not till the Tuesday that we saw a living creature on the island. We then learnt from an European, that all the people were gathered together on the opposite side of the island, that he only was living on this side. We bore away for the other side, and in about twenty-four hours had made the anchorage on the weatherside. In entering, we experienced a most merciful deliverance from shipwreck it is a most dangerous passage, and very narrow. When we were at anchor, Mr. Miller and I paid a visit to the Chief, who first received the Romish heresy; a very quick, intelligent native; speaks the best English I have heard a native of these seas. He was very agreeable, and sorry we should find them in a state of war. The natives were civil, only a few children so far forgot their manners as to call us heletiki, "heretics" so they had soon learnt something. Next morning we set off to visit the King: ere we could see him, we fell in with the Bishop, two Priests, and an old Friar. With the Bishops and Priests we had a long conversation, principally in reference to the war: the Bishop denied its being a religious war, as was rumoured, but said it was the war of certain disappointed Chiefs. We could only hear, as we had not yet visited our people; neither was it an occasion for us to say much; for, as his Lordship observed, "Me no say much to you; this no time to say; all very good; you make me one visit." However, his Lordship was not a little annoyed at certain reports which he said had been brought from Tonga; "all bad things." Also, that it was said that France would come and take their lands, "all the same as

Tahiti." Then to make all right, his Lordship said, "French no want take Tahiti Tahiti break treaty. French no take plenty land, all the same England; England take Hobart-Town, Sydney, New-Zealand. O, England take many lands, French no take land:" here he was eloquent, evidently feeling his subject. After this we had an interview with the King, who has been forced to embrace the system of idolatry and lies. He was very kind to us, (being no Romanist at heart,) and was quite willing we should visit our few people. He said he was grieved about the island being at war, but that he was tired in endeavouring to put an end to it. We found our few people pent up in a small filthy fort, all disorder and confusion : they soon began to read us the character and doings of the Papists, and that in no measured terms: we had to make allowance for their excited feelings towards the Pope. After hearing all we could hear on both sides, our conviction was, that the Papists are here what they are at Madeira, and all the world over, where they are the majority,—“ cruel persecutors." Yet, truth obliges us to say, and we say it with grief, that our people have set them an example, the opposite of patiently suffering and willingly forgiving injuries. We had, therefore, to deliver our own souls to them, by reproving and exhorting them, with all kindness, to forgive their enemies. We thought they would rather shoot them. The head Teacher has fallen in the war he was a Tonga man (John Mahe). About ten of each party had fallen, when we were there. We succeeded in getting a Chief of each party on board the "Triton," and did all we could to effect a peace: they promised to live in peace. Time alone will determine, whether or not they meant what they said. We have not quite forty members in the island: excepting these, the whole island is given up to believe a lie, and to worship the Beast. No question as to who governs at Wallis's Island, the Bikopo; the Bikopo is all and in all at poor Wallis's Island. O what a curse to this fine island! Is it in righteous judgment for the shedding of the blood of God's servants, who were sent unto thee, a land of murderers? At length thou art visited, visited with a Scourge, a curse. From such a curse, God of love, save Haabai and Vavau ! Amen and amen.

LONDON-PRINTED BY JAMES. NICHOLS, HOXTON-SQUARE.

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THE

WESLEYAN-METHODIST MAGAZINE.

NOVEMBER, 1846.

BIOGRAPHY.

MEMOIR OF MRS. THORLEY,

OF MACCLESFIELD:

BY THE REV. ALEXANDER STRACHAN.

RELIGIOUS biography has been, in many ages, a rich source of encouragement to the church and people of God. In the Scriptures, we have a beautiful developement of the theory and spirit of true religion, together with ample directions as to the commencement, progress, and completion of the work; and in the recorded lives of genuine Christians, we see the whole as embodied in living examples, at once illustrating the nature of the character, and proving that its formation is practicable. They who saw the foundation of the temple laid, but who understood not the scheme and object, would scarcely be able to form an idea of what would be the magnificence of the completed building; but when the top-stone was brought on with shouting, the scaffolding cleared away, and the entire erection exposed to view, all the spectators would be made aware of the excellence both of the plan and the workmanship. So it is in Christianity. Many, who could not be induced to investigate the question of its divine origin, or to examine its well-adjusted system of truth, have had their attention arrested by its affecting narrations, whether given in the form of biographical sketches or of parables: sometimes even the forcible reasonings of a Paul have been passed over as too recondite or difficult; while the Prodigal Son, the Rich Man and Lazarus, the Pharisee and Publican, have melted their hearts, and brought them into the way of salvation and peace.

And these narratives are the more valuable, because they not only discover the general nature of religion, but often present its particular aspects. We have thus set before us the faith of Abraham as manifesting itself in active and unquestioning obedience; the patience of Job, the unflinching courage of the three Hebrew youths, the devoted zeal of St. Paul, and the affectionate holiness of St. John. And the same circumstance is frequently observable in religious biography. In drawing up the memoir which I now furnish to the readers of the "Wesleyan-Methodist Magazine," I have thought that the chief excellence of the character which I have endeavoured to describe, is to be found in the proportion and harmony of its several parts. Such an

VOL. II.-FOURTH SERIES.

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