T HE present Pomare, whose portrait is prefixed to this Number of our Magazine, is not the same visited by Captain Wilson, but his son, who was then called Otoo, as his father had also been before he succeeded to the sovereignty.

The elder Pomare was removed by the sudden stroke of death, Sept. 3, 1803, when the government devolved upon the present king, who from that time has appeared more friendly to the missionaries and their cause, than from some former circumstances had been expected. Before this event, he had for some considerable time resided in Eimeo; but on his return to Otaheite, he took up his residence near the mission-house at Matavai. In one or other of the apartments of the brethren he would frequently spend nearly the whole of the day, amusing himself with writing, in which he had then (1806) made considerable progress. His behaviour was now very kind, and even generous, towards the brethren; but hitherto he showed no inclination to embrace Christianity, or even to receive any religious instruction whatsoever; and when the subject was introduced, either in conversation or in writing, he artfully contrived to put it off. In the month of August 1806, Pomare lost his first Queen, Tetua.

In the following year, he wrote his first letter to the Directors, dated

XXIX.

January 1807, from which it appears that his prejudices against Christianity were in some measure abated; at least, that a degree of conviction was produced on his mind. This letter, which was composed entirely by himself, began thus: "I wish you every blessing, friends, in your residence in your country, with success in teaching this bad land, this foolish land, this land which is ignorant of good; this land that knoweth not the true God, this regardless land. Friends, I wish you health and prosperity: may I also live, and may Jehovah save us."

In 1808, Pomare was involved in war with a party of his subjects, who attempted to deprive him of his authority. On this occasion, the houses, gardens, &c. of the Missionaries were destroyed; and they, as well as Pomare, were compelled to flee from Otaheite to the neighbouring islands. In the following year, as there seemed no prospect of the king regaining his authority, all the brethren, except Messrs. Hayward and Nott, repaired to New South Wales, whence, however, five of them returned in 1811, at the earnest request of Pomare, whose authority was then re-established. The King now discovered towards the Missionaries an increasing partiality, and appeared happy only when in their company. In July 1812, he declared to them his conP

viction of the truth of Christianity, and his determination, in future, to worship Jehovah. He also expressed deep repentance on account of his past wickedness, cast away his idols,* endeavoured to persuade his relations to embrace the Christian religion, and proposed to the Missionaries to build, without delay, a place of worship for the true God. In the year 1814, the number of the natives (including some of the chiefs,) who had renounced idolatry, and professedly embraced Christianity, amounted to fifty; and from this time the number rapidly increased, until, in the following year, it amounted to about 500. Some of the idolatrous chiefs of Otaheite, exasperated at the progress of the new religion, formed the horrid design of destroying the Christians, root and branch; but, providentially, the latter, receiving timely information thereof, took refuge in Eimeo. In this island, Pomare then (July 1815) resided; and, at length, having ascertained that there was no hostility on the part of the chiefs against him, he went over to Otaheite, taking the re

The log of wood which formed the body of the great god Oro, which had so often occasioned wars in Otaheite, was set up in the King's kitchen to hang baskets of food upon: a most despicable use, according to the ideas of the Otabciteans. His family idols, in 1816, he delivered to the Missionaries, accompanied by a letter, in which he thus expresses himself:-"Friends, May you be saved by Jehovah, and Jesus Christ, our Saviour. This is my speech to you, my friends: I wish you to send those idols to Britain, for the Missionary Society, that they may know the likeness of the gods that Tahiti worshipped. If you think proper, you may burn them all in the fire; or, if you like, send them to your country, for the inspection of the people of Europe, that they may satisfy their curiosity, and know Tahiti's foolish gods!" The Missionaries concluded to send them to England, and they are now deposited in the Society's

Museum

fugees under his protection. On the 19th of November, however, while engaged in public worship, the Christians were furiously assaulted by the idolaters, and an obstinate engagement ensued, in which Pomare obtained a complete victory. The unexampled lenity and clemency with which the King treated the conquered and their families, on this occasion, produced the most favourable effect on the minds of the idolaters, who unanimously resolved to embrace Christianity, and trust their gods no longer. The King was now, by universal consent, restored to the government, in which he has not since been, in the slightest degree, disturbed.

Subsequently to this period, Pomare has shown himself, on all occasions, the friend of Christianity, and of the Missionaries; and has joined hand in hand with them, in such measures as appeared likely to promote the destruction of idolatry, and the dissemination of the Christian religion among the islanders. He has also taken a great interest in the business of the printing-office. On the 10th of June 1817, he came over to Eimeo, on occasion of the first composing for the press; and, under the direction of the Missionaries, he himself composed the alphabet at the beginning of the Taheitean Spelling-book, which was the first process of the kind ever performed in his dominions.

letters to the Rev. Sam. Marsden, of In the following month, he wrote New South Wales, and some of the brethren, who left the islands in 1809, and had settled in that colony. In that to Mr. Marsden, he says, "Health and prosperity to you, and also to your family; and the salvation of Jesus Christ, who is the true Saviour, by whom we can be saved. The word of God has taken great root here at Taheite, and also verily at Raiatea, and in the other islands;

and longing to hear of their proceedings.

In all great undertakings, some leading object must be proposed public attention excited-suitable agents selected and necessary funds provided. This has all been done: a vast machinery is prepared, and already in motion; but a more powerful divine afflatus is wanted, to give greater rapidity to the motion, and greater energy to the effect.

In attending the religious services of the last May, I observed an evident conviction of this. Many of the preachers and speakers urged to more earnest prayer for the outpouring of the divine Spirit; many of the prayers were particularly directed to this object; and it is not by way of censure, that I would now

attempt to renew and reanimate the impression; or, as the Apostle says, "to stir up your pure minds by way of remembrance," on this important subject.

A few simple propositions, chiefly founded upon fact, and which require no elaborate proof, and but little amplification in illustrating, may place the leading object of this address on a firm and scriptural basis, and shew the absolute necessity of divine influence-of an EXTRAORDINARY divine influence to Missionary exertions.

1. Let it be recollected, that the Gospel dispensation was previously described by the prophets as a dispensation of the SPIRIT. "Thus, saith the Lord," by the Prophet Isaiah, (ch. xliv. 3-5.) " I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my SPIRIT upon thy seed, and my blessing upon thine offspring. And they shall spring up as among the grass, * as willows by the water

* Bp. Lowth, on the authority of a few MSS. alters the text here, "Spring up as the grass among the waters;" but this is unnecessary. Perhaps the word

courses. One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Here are both the cause and the effect: the cause-the out-pouring of the divine Spirit, as a mountain flood poured down upon the parched plains, and turning them (for a time) into marshy grounds; the effect is that the children of the church spring up like plants and trees, striking their roots into the fertilizing waters: or, to change the figure, they spring up like an army called together by proclamation. The cry is, "Who is on the Lord's side?"- One replies, "I am the Lord's ;" and another and another run to enrol their names. Thus was predicted by the Psalmist (Ps. ex. 3,)," Thy people shall be willing (or volunteers) in the day of thy power, in the beauties of holiness:" and they are compared for numbers to the drops of morning dew.t

old

But the prophecy of Joel (ch. ii. 28) is more express and particular: "I will pour out my SPIRIT upon all flesh; and your sons and your daughters shall prophesy, your men shall dreain dreams, your youug men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit." This prophecy is more express, as referring immediately and distinctly to the Gentiles, who are certainly included in "all flesh;"

66. as

plants should be understood (plants) among the grass," or in marshy places; for, as Sir Jn. Chardin says, the east." "water makes every thing to grow in the east." The contrast of this is to be

found in ch. liii. 2, “as a tender(a weak) plant, as a root out of a dry ground."

+ There is some difficulty in this passage, (on which see Lowth's Lectures, by Gregory, vol. i. p. 217.) But perhaps the rising of a young army of volunteers is the leading idea to be kept in view,

as we shall see the text presently explained by an inspired authority. But has not this passage a more latent sense?" Servants and handmaids," in the language of those days, meant male and female slaves: and may it not, without violence, be interpreted with a happy aspect to the conversion of negroes, hottentots, &c. "All flesh" will include men of every colour, white or red, and brown or black; and, in the full completion of the prophecy, shall not the effusion of the Spirit be poured out on bond as well as free?* Let us then pray and sing,

"Let the Indian and the negro, Let the rude barbarian, see That divine and glorious conquest Once obtained on Calvary." 2. Our Lord expressly directed his Apostles to "tarry at Jerusalem," TILL they were thus "endued by the SPIRIT from on high." And why at Jerusalem? Because now men of all nations were there collected. And how were they to wait? The sense in which they understood the order may be fairly inferred from their conduct on this occasion. On the first day of the week they continued to meet together, and "break bread;" and we cannot doubt, that, at these seasons of holy communion, they prayed earnestly for the fulfilment of the promise: and, with the same view, on the day of Pentecost," they were all with one accord in one place." Waiting is only a Christian duty, when it is accompanied with prayer: those who wait for the salvation of God, will surely pray for it. Nor is this left to inference. The sacred historian says of the Apostles, (Acts i. 14.) "These all continued with one accord in prayer and supplication with the women, and Mary the mother of Jesus, and with his bre

thrén."

3. While the apostles and dis

See Chandler on the place.

A

ciples were thus waiting and praying, the Spirit was poured upon them from on high. It is observable, that this happened at "the third hour of the day," answering to 9 o'clock with us, and the time of offering up the morning sacrifice. Their meeting was probably within the precincts of the temple,† and in some part where the Gentile proselytes could be admitted: for it was open to the access of persons from all nations, who, upon hearing that the apostles spake in strange tongues, flocked in-some to admire and adore, and others to ridicule and blaspheme. It admits of some doubt whether this day of Pentecost was on the Jewish or the Christian sabbath; but it was certainly on one of them. And thus we find, that it was in waiting upon God in his appointed means, and at his appointed time, that the blessing was

conferred

The "blessed unction from above, The "comfort, life, and fire, of love!"

This extraordinary effusion of the Holy Spirit was in several ways contributory to the great work of propagating the Gospel. (1.) By qualifying the Apostles as Missionaries to go forth into all the world. (2.) As exciting a great public attention to their labours; for "this thing was not done in a corner." (3.) As it stirred up a spirit of devotion and prayer among the disciples in general. (4.) As it was the means of converting many to the faith, even 3000 at one time. (5.) As it occasioned persecution from their enemies, which eventually scattered them in the world. For it is remarkable that, after receiving a commission to go into all the world, and being

The meeting mentioned in the preceding chapter, was in "a large upper room," (ver. 13.); but it is by no means certain that this was in the same place, nor on that supposition can we easily account for the flocking in of strangers. Jennings Antiq. Ch. iii. cap. 5.