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Marsden’s Mission to New Zealand
Marsden, from his pulpit on the shore of Te Puna, Bay of Islands, preaches his first sermon to an assembled throng of Maoris on Christmas morning, 1814 (From Auckland Weekly News, Dec. 1899).
This inaugural sermon was to ring through the missionary annals of the nineteenth century: “glad tidings to the nations” became almost a slogan, finding its way into the sermons, hymnody, and the literature of the age. Moreover, in 1907 a monumental cross was erected at the site, bearing the inscription:
ON CHRISTMAS DAY, 1814
THE FIRST CHRISTIAN SERVICE IN N.Z.
WAS HELD ON THIS SPOT
BY THE REV. SAMUEL MARSDEN
Over subsequent days and weeks Marsden helped construct buildings for the settlers, set up a blacksmith’s forge, and explored the Keri Keri River, where he discovered a waterfall and a natural dam. Agriculture had already begun as a result of a previous voyage, and some natives proudly displayed their harvested wheat. There were problems, however, for Marsden’s long-time friend Ruatara was dying, while the site proved unsuitable for agriculture. Hence the settlement was to be dependent on irregular supplies from Port Jackson, and a trade in goods which Marsden strictly prohibited but the Maoris wanted: muskets and powder. This latter factor was to render the enterprise exceedingly difficult in its formative years.
Later Years: Trouble and Triumph
The subsequent story was to have many a twist and turn, such that by the early 1820s there was a real danger that the mission would not survive. Marsden had to contend with a welter of problems: an initially unsuitable site; profligacy among his own mission staff; attacks from opponents in New South Wales. However, probably Marsden’s greatest problem was himself. Repeatedly he overcommitted himself to all too many projects; while his overzealous concern to vindicate himself to various Governors, and to the Colonial Office, arguably landed him in unnecessary conflicts and brought odium upon his reputation. After 1825, by then out of the political maelstrom, he devoted himself entirely to his parish work at St John’s Parramatta, the work of the New Zealand mission, and to various philanthropic activities. 
When Marsden returned in 1819 he brought to the Bay of Islands a superintendent to oversee the work at first hand, while he took steps to relocate the station to a more suitable site at Keri Keri. Later he constructed a third station at Paihia in 1823.
In subsequent years several major problems arose for the New Zealand work:
 One was the persistent issue of sales of firearms to the natives. Kendall had led the way in this nefarious trade, and when in 1820 Marsden embarked for his third visit to New Zealand a crate from Sydney sent to Kendall, marked otherwise, accidentally exposed a quantity of muskets and bayonets. Kendall’s gun running had resumed, and the northern chiefs exploited their new-found expertise to prosecute tribal warfare - with devastating effect. When Marsden reached the Bay of Islands in late February he exploded at Kendall, reminding him that this trade brought scandal on the name of Christ. Kendall was also fornicating with a native girl, and was often inebriated. While for the present all Marsden gave was reproof, by 1822 he finally withdrew all support for Kendall, which CMS confirmed the following year by dismissing him. Kendall retired finally to the south coast of New South Wales, where he lived out his days under a heavy burden of guilt.
In the late 1820s and early 1830s the baneful effects of the musket trade showed all too clearly in tribal warfare across the upper reaches of the North Island, and the missionaries were in serious danger of getting caught in the crossfire. Marsden’s negotiations on his 1830 visit managed, at considerable personal risk, to end the strife, proving again his reputation as “friend of the Maoris”.
Also in these later years another missionary, William Yate, proved to be an inveterate homosexual (a modern ring here!). He had first settled at the Bay of Islands in 1828, having the firm approval of Governor Darling, the Society, and later King William IV. He made his mark as a brilliant linguist, and the first Maori New Testament in large measure resulted from his labours. As late as 1835 on a visit to England he was fêted by various societies, and received a grand farewell from his old church in London before returning to Australia. But in September 1836 he was suddenly charged before Sydney diocese with “gross immorality”, with allegations of improper conduct going back as far as his early missionary contacts. While the whole affair was hushed up at the time, this case provoked Marsden to make a seventh and last voyage to New Zealand in 1837 for a rigorous investigation. He found “sufficient evidence to crush a host”, and the CMS promptly dismissed him.
During this last decade of his life the work of the mission saw a welcome turnaround, after the nadir of the 1820s. By 1830 Marsden was pressing ahead for an inland station, hence in 1832 the mission staff established the mission house at Te Waimate, about nine miles from Keri Keri, and the centre for the large Ngapuhi tribe. The enterprise bore much fruit: lasting converts now began to come by hundreds, and then by thousands, such that by the time of Marsden’s last visit in 1837 the success of the mission was assured: the Gospel had transformed New Zealand. James Busby, the British Resident in New Zealand recorded in 1835:
The missionaries have secured the entire confidence of the natives…The country is become rapidly Christian…Many are decided Christians; many more are influenced in their conduct by Christian precepts.
Marsden’s final visit was a triumph. Arriving with his daughter Martha at Hokianga on the west coast the aged missionary toured the various mission stations, usually transported by litter (kauhoa), and often through thick forest. The Maoris turned out in thousands to see their beloved friend and patriarch, and one old chief sat gazing at him for a long time, so grateful that through him God had brought “the blessed news of salvation”. Marsden, having surveyed the status of the work, could only exclaim, “What God hath wrought”.
After returning to Parramatta his health began to fail, and by May, 1838 it was clear that the end was near. In his final hours he exclaimed concerning his Saviour, “Precious, precious, precious!”, echoing Simeon many years before. His last recorded words on May 12th were “New Zealand”, expressing his abiding love for that work, which became his abiding monument. A huge throng attended the funeral at St John’s, where Rev. Henry Stiles gave a glowing tribute, but urged,
“Would you erect a monument to his memory? Do so, but let it be a lasting one… an eternal monument…Become yourselves such as he was in works of faith, labours of love, and patient hope.”
In assessing Marsden’s work, apart from the singular Divine blessing of his missionary labours in New Zealand, there were some negatives. I would propose three salient points:
1. The double role of magistrate – parson was from hindsight clearly a conflict of interest, and has cast a shadow over his many other labours and achievements. Yet even that was not without its ultimate usefulness. The profligate colony of the early “Rum Corps” days was now diminishing, and Marsden’s agitations and overtures, and in particular his forthright preaching, had played a considerable part in this. The main negative on Marsden’s work as a magistrate is that he, while closely associated with Wilberforce, still stood in the old school of penal discipline, and was oblivious to the movement back at home for mitigation of excessive punishments.
2. Marsden as an Anglican was very much identified with the establishment, and was seen that way by most, especially from the convicts. Capt. Frank Irvine of the CMS committee in 1821 summed it up well when he commented that the growing divide between free settler and emancipated convict constituted “an obstacle very difficult to overcome.” Converted persons from the free class could not admit a convict to their circle no matter how much he might be seen to have repented of sin and embraced Christ. Consequently Anglican clergy, beginning with Marsden, could not reach the convicts and were largely restricted to the ‘respectable’ classes. Meanwhile, it was a vibrant Methodism which made the running in the new colony, but that is another story.
3. Marsden at the time and since has endured much opprobrium from opponents regarding his farming activities, while critics derided the New Zealand mission as “trade under the cloak of a surplice”. However, the Bigge Commission, which investigated the colony from 1819 – 1821, showed conclusively that nothing in his conduct involved ‘lust for wealth’. Indeed, much of his profits went into his various charitable works, while the purchase and upkeep of the ship Active for mission work was at his own expense. However, the perception of wealth was there, and as a wealthy Anglican clergyman he fitted the establishment image, further distancing himself from the poorer classes.
Over all, however, and for all his defects we can see in Samuel Marsden a true man of God, and indeed one of the giants of nineteenth century missionary expansion, whose achievements follow him in the annals of gospel testimony to the nations. He is up there with Henry Martyn, William Carey, Adoniram Judson, William Burns, and David Livingstone. While perhaps not attaining quite to the esteem of some of these, he nevertheless belongs in this list. Let me conclude with Marsden’s favourite lines from Charles Wesley:
To patient faith the prize is sure,
And all that to the end endure
The cross, shall bear the crown.
Facsimile of sermon fragment c. 1821
“Prayer makes the darkest clouds withdraw. Continue then, instant in prayer, and your peace will flow like a river. God hath promised to keep you in perfect peace when your minds are stayed upon him. He will watch over you from the beginning to the end of the year – howbeit the Angel of his presence will go before you to direct you in the way which you should go, and in the end will safely lead you into the possession of the Heavenly Canaan. Then your warfare will be over – you will rest from your labours, and your works will follow you.”
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