the Home authorities, and for a time the Wesleyans withdrew from
their posts. Eventually, however, a treaty was signed at Mangungu in
1837 by Henry Williams on the one hand, and the Rev. N. Turner on the
other. By this agreement the harbours of Raglan and Kawhia, with the
hinterland as far eastwards as the Waikato and Waipa rivers, were
definitively included within the Wesleyan sphere of influence. Nothing
was said about the coast to the southward, and there was nothing
whatever to prevent the settlement of Hadfield at Waikanae and Otaki in
1839, nor that of Mason at Wanganui in 1840. The idea, however, of "the
West Coast for the Wesleyans" still survived in some minds, and there
were those who resented the settlement of Hadfield and Mason on "their"
coast as an unfriendly act. These two excellent missionaries were also
violently attacked by one of the younger Wesleyans in Taranaki,
apparently through ignorance of the Church's position. The ultimate
settlement of the boundaries was reached by tacitly recognising all the
west coast north of Wanganui (excepting of course Maunsell's district)
as lying in the Methodist sphere, and all south of Wanganui as included
in that of the Church.

These differences in the south-west of the island hardly disturbed the
comity which prevailed in the north. A more serious trouble, however,
arose in this region when a Roman Catholic mission appeared there in
1838. In that year a French bishop and a band of priests landed at
Hokianga, and afterwards moved to Kororareka, right in the centre of the
Bay of Islands. As in other parts of the world, so here, the Romanists
passed over the unoccupied territory and planted themselves in the midst
of occupied ground, where they proceeded to upset the congregations of
the older workers. For a time they drew away many of the converts to
their side. But the Maoris were shrewd men, and several of them by this
time knew their New Testament by heart. When the Roman teachers
condemned the English missionaries for having wives and children, the
Maoris were ready with an effective answer from the example of St.
Peter, the married apostle. They held their own in argument, and
eventually drew back most of their brethren to the Church of the earlier
instructors who had borne the burden and heat of the day, and proved
their faith by their sufferings and their works.

What those works and sufferings were has already been partly described
in the course of this n