1867 - Williams, William. Christianity among the New Zealanders - CHAPTER XIII: 1836-1839.

       
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  1867 - Williams, William. Christianity among the New Zealanders - CHAPTER XIII: 1836-1839.
 
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CHAPTER XIII: 1836-1839.

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CHAPTER XIII.

1836-1839.

NEW TESTAMENT PRINTED AT PAIHIA-- PROGRESS OF CHRISTIANITY--NATIVE WAR IN THE BAY OF ISLANDS--MR. MARSDEN'S LAST VISIT AND DEATH--ARRIVAL OF ROMISH BISHOP-- STATION REMOVED FROM MANGAPOURI TO MANUKAU -- WORK OF EVANGELIZATION ON EAST COAST--INFLUENZA--VISIT FROM BISHOP BROUGHTON -- OPINION OF THE BISHOP -- INCREASE OF CHRISTIAN PROFESSORS--GREAT DEMAND FOR BOOKS--MISSIONARIES SPREAD MORE WIDELY OVER THE COUNTRY -- DEATH OF EDWARD NGATAKU.

AT the northern part of the island Christianity was working its way with a steady course. Many of the old chiefs, men who had become inured to deeds of cruelty in the desolating wars of Hongi, continued to resist the overtures made to them. They were hardened in superstition and sin; but great numbers of the young people had embraced Christianity, and their influence was gaining ground. Many hundreds had been received into the Church by baptism, and of this number, there were upwards of two hundred communicants. The translation of the New Testament was now completed, and an edition of 5,000 copies was speedily put into circulation. This became an important instrument, under God's blessing, in the extension of the good work; for a knowledge of reading now prevailed in every village, so that

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wherever the book was carried there was at once within reach the grand source of information, and God vouchsafed His blessing upon it.

But again the quiet progress of the Gospel was to be interrupted by civil war. The same tribes which had been engaged in conflict seven years before, headed respectively by Titore and Pomare, entered upon a deadly feud, for the sake of what turned out to be only an imaginary grievance. A woman belonging to Pomare's people had disappeared from Kororareka, and no account could be given of her. It was at once supposed that she had been killed, and retaliation was made. The conflict extended over many weeks, but happily there was a large expanse of water between the combatants, and they did not often come to close quarters. Altogether about fifty persons were killed, and many of these were principal chiefs. One of them, a Waimate native, who had long kept aloof from the Christian party, having been again invited to come over to them, replied, "I am going to-morrow to join our people at Otuihu, and as soon as I come back I will become a believer." Three days afterwards his lifeless corpse was carried home to be buried. There was, however, an important difference in this contest from those which had gone before. The Christian natives, now amounting to a large body, refused to take part in it; and this circumstance, perhaps, tended in some measure to hasten the settlement of peace. Some months afterwards the woman, on

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whose account the quarrel had been undertaken, made her appearance. She had been on board a vessel which had sailed to the southern part of the island.

It was during the continuance of this contest that the Rev. Samuel Marsden paid his seventh and last visit to New Zealand. He landed at Hokianga in the month of February, 1837, accompanied by his youngest daughter. He was now in his seventy-third year, and though still retaining much mental vigour, he was no longer able to travel, as in former times, on foot, making his way through swamps and rivers. Neither was it necessary. The natives, whether Christians or heathens, all recognised in the good old man a father and a friend. After spending a few days at the house of the Rev. N. Turner, the Wesleyan missionary, he set out for Waimate and the Bay of Islands, attended by a large company of natives, who insisted on carrying him in a litter the whole distance. 1 He went round to all the mission stations in the Bay of Islands, and then visited Kaitaea, farther north. He had travelled many a weary mile in former days, traversing a large part of the country. He had seen the natives in their most savage state, and had witnessed the desolating effects of their wars. Again and again had he reasoned with them on the evil of their course, and had

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endeavoured to point out the advantages they would gain from Christianity and civilization; but they used to answer him that they must continue, to follow the customs of their forefathers. After his fourth visit, in 1823, there was a little glimmering light, but it burnt very dimly, and served only to reveal the surrounding darkness more strongly. On occasion of his sixth visit, in 1830, when the natives had been fighting fiercely in the Bay of Islands, there was also a hard conflict between light and darkness, and some of the outposts of the enemy had been carried. But now this veteran soldier of Christ was permitted to see a large body of Christians in every locality he came to, while the New Testament was coming into circulation, and accomplishing that sure and certain work which God had appointed. It was about the year 1807 that the hope seems first to have entered Mr. Marsden's mind that Christianity would be introduced into New Zealand, and now, after waiting for thirty years, he comes to take a last survey of what was going on. He did not look for that degree of success which we are not warranted to expect in the present condition of the Church, but he saw that the cause which he had so earnestly endeavoured to promote was in a fair way to prosper. He returned to New South Wales, and in a few short months he was called to his eternal reward.

The seed of the Gospel was now vegetating far and wide, and God was preparing the Church for further trials which were to come upon it. Such have been

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God's dealings from the beginning. The Church has thriven best in the midst of trials, which seem to conduce to a more healthy and vigorous growth. It is not in the days of quiet prosperity and of ease that the Christian's armour is kept bright. God therefore wisely permits, in the counsel of His will, that events shall happen which short-sighted man would not have ordered. But withal He prepares His people for whatever trials He may direct. It was at this time, when Christianity was assuming a substantial form, that the attempt was made by the emissaries of the Romish superstition to establish themselves in New Zealand. The spirit of inquiry after truth was becoming stronger every day, and many had learnt to value the word of life, but still the larger portion of the community was in a state of heathenism. A French bishop and two priests landed at Hokianga, giving out that they expected shortly to be strengthened by the addition of nine other priests. The Bishop was a man of dignified bearing and engaging manners, literally ready to become all things to all men, and the course he pursued was characterised by an artfulness which was worthy of the cause he supported. He told the natives that he had no wish to interfere with the disciples of the missionaries: "Let them continue quietly to follow the teaching in which they have been instructed; the heathen only are my flock, and they all belong to me." The progress of Christianity had already begun to make divisions among the tribes and

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families, and there was often a strong feeling on the part of the heathen against their relatives who had renounced the religion of their forefathers. They were annoyed because they could no longer carry out their heathenish practices with the same zest as formerly. They believed that a change might be to their advantage, and they gladly availed themselves of the more easy discipline of the Papists, which allowed them to retain much that the missionaries had told them was to be given up. These new teachers gave their sanction to polygamy and to the practise of tattooing; and they allowed their followers to do various kinds of work on the Sabbath day, and to continue also their old heathenish dances. The consequence was, that numbers rallied to their standard, and their praises were loud in the mouths of all the more worthless part of the community. Soon after this an account was printed in the Annales de la Foi, which represented that the number of converts they had made in New Zealand was thirty thousand, but this statement, it appears, was without foundation. The Christian natives, with the Scriptures in their hands, boldly confronted the priests, showing that they taught many things for which there is no authority in the Bible. When they replied that our translations were incorrect, their own followers requested to be supplied with a correct version, in order that they might meet the arguments of their countrymen. They were told they should have one, but that Europe was a long way off, and

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that it would be five years before the books could arrive. The novelty soon wore off, and the majority of those who had taken up with the new superstition, not from any principle, but because they wished for a change, gradually joined the Protestant community, so that at the present time there is a very small remnant of Papists either at Hokianga or in the Bay of Islands. This diversion, however, was productive of ultimate good to the Church; it quickened the diligence of the appointed instructors of the natives, and it led the latter to a careful investigation of the grounds of that faith which was placed before them.

When the first attempt was made to hold intercourse with the tribes of Waikato, there were no inhabitants north of Ngaruawahia. The rightful occupants of Manukau and Lower Waikato had all congregated in the Upper Waikato, that they might protect one another against the frequent inroads of Ngapuhi. Hence the first mission station was fixed at Mangapouri, not far from Otawhao. But as soon as the natives found that Christianity was exercising its influence upon the Bay of Islanders, and that they would now be safe from attacks from that quarter, they began to spread over the country, and returned to their own homes. It then became necessary to remove the station from Mangapouri to Manukau, and it continued to be occupied for some years by the Rev. K. Maunsell and Mr. Hamlin.

Native agency was now beginning to tell upon the country to a remarkable degree, so that while the

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enemy was busily scattering erroneous doctrines abroad, God was working in His own way by such agents as He chose to honour. A Ngapuhi chief called at my house at Waimate, who had lately returned from the neighbourhood of East Cape, where he had accompanied a large armament, which included most of the natives from Table Cape to Hicks's Bay. They had been to attack a strong Pa near Cape Runaway, having had as their allies several tribes living on the shores of the Bay of Plenty, the object being to obtain satisfaction for a previous raid which had been made by the opposite party upon Waiapu. He related various particulars of the expedition, and then asked how it was that no missionary went to East Cape, saying that they would pay much more attention to instruction than Ngapuhi did: that at Waiapu they refrained from work on the Sunday, and assembled regularly for Christian worship. I asked, how it came about that they turned their attention to these subjects? who there was to instruct them? "Do you not remember Taumatakura," he said, "whom you left at Waiapu three years ago? He is their teacher, and the natives all pay the greatest attention to him." Now this Taumatakura was formerly a slave, and had attended school at Waimate, but had never given any reason to suppose that he took an interest in Christian instruction. He was not even a candidate for baptism, but he had learnt to read; and when the party of East Cape natives were taken home in January, 1834, his master gave

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him liberty to go to his friends. The occasion of the return of these natives was deeply interesting, but it was hardly thought that any good result would follow. Taumatakura, however, began to teach and to preach according to the little light which he possessed, and he gave instruction to a small extent in reading and writing, and some short prayers, and hymns, and texts of Scripture were written upon scraps of paper, and were valued with a superstitious regard. When the expedition to Cape Runaway was proposed, Taumatakura was requested to go with them. "I will," he said, "if you will attend to what I say to you. When we come to the enemy's Pa, if we kill any people you are not to eat them; neither must you wantonly break up canoes which you do not care to carry away, nor destroy food which you do not wish to eat." When the Pa was at length assaulted, Taumatakura led the attack, with his book in one hand and his musket in the other; and though the balls flew thickly around him, he was not hit. The natives at once ascribed this circumstance to the protection of the God of Taumatakura, and his influence was consequently very much increased. Here then was a mixture of truth and error, of superstition and of Gospel light; but God was pleased to make use of this man to prepare the way, and the people were now earnestly desirous of further instruction. It was an opening which was not to be lost, but there was no missionary at liberty to undertake the post as yet. It was determined, therefore, to look

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for help among the Christian natives, and soon there were six volunteers, men of good character, five of whom were connected with that part of the island. Towards the end of October, 1838, these men were conducted to the East Coast by the Rev. Henry Williams, and three of them were placed at Waiapu, and three at Turanga. At every place the natives seemed ready for instruction, and the demand for books was general; a proof in itself that a knowledge of reading was beginning to prevail.

In the month of December of this year the northern part of the island was visited with influenza in its most virulent form. Every person seemed to be affected by it, both old and young, and many for a time were laid quite prostrate. Great numbers were carried off, particularly the aged and infirm, and persons who had been weakened by previous disease. It was in the midst of this calamity that Bishop Broughton arrived from New South Wales on a pastoral visit to the native Church. So great was the prevalence of the epidemic, that it was not possible to assemble the natives to any extent; but the visit was of much importance, and seemed to give a new impulse to the work, by removing the Church from that seemingly isolated position it had heretofore occupied. About twenty members of the Mission families received the rite of confirmation, and about forty natives, the sickness preventing a larger number from coming together. At the same time, also, the Rev. O. Hadfield, who had recently arrived from

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England, was admitted to priest's orders. The visit of the Bishop followed very shortly after the departure of the Rev. Samuel Marsden to his rest; and it is remarkable that he preached at Paihia on Christmas-day, exactly twenty-four years after the establishment of the mission, Mr. Marsden having landed on the 24th of December, 1814, and preached his first sermon on the beach at Rangihona on the following day. A striking impression was produced on the mind of the Bishop as to the religious condition of the natives. He was the most competent person to take an unprejudiced view, and, in a letter to the Church Missionary Society, he wrote: --"At every station which I personally visited, the converts were so numerous as to bear a very visible and considerable proportion to the entire population; and I had sufficient testimony to convince me that the same state of things prevailed at other places which it was not in my power to reach. As the result of my inspection, I should state, that in most of the native villages, called Pas, in which the missionaries have a footing, there is a building, containing one room, superior in fabric and dimensions to the native residences, which appears to be set apart as their place of assembling for religious worship, or to read the scriptures, or to receive the exhortations of the missionaries. In these buildings generally, but sometimes in the open air, the Christian classes were assembled before me. The grey-haired man and the aged woman took their places, to read and undergo

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examination, among their descendants of the second and third generations. The chief and the slave stood side-by-side, with the same holy volume in their hands, and used their endeavours each to surpass the other in returning proper answers to the questions put to them concerning what they had been reading. These assemblages I encouraged on all occasions, not only from the pleasure which the exhibition itself afforded, but because I was thus enabled, in the most certain and satisfactory way, to probe the extent of their attainments and improvement. The experience thus acquired has induced me to adopt the habit of applying the term 'converts' to those alone; for many such I found there were, who, in the apparent sincerity of their convictions, and in the sufficiency of their information, compared with their opportunities of acquiring it, may be considered Christians indeed."

The progress of Christianity had been hitherto slow but certain. It was like the field of wheat, which in the early part of the season shows signs of life, and the husbandman lives in prospect of seeing the fruit of his labours in due time, but during the inclement weather of early spring the chilling blasts prevent the development of the plant. Then a genial warmth succeeds, and the whole aspect is changed, the blade shoots up with vigour, the seed-stalk follows, and soon the fields become white unto the harvest. It was at this period, during the year 1839, that this was realized in the gospel-fields of New

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Zealand. God had poured out his Holy Spirit, and had inclined great numbers to listen to the invitation given to them. At all the old mission stations in the north there was a great increase in the congregations, and in six months two hundred and twenty-nine persons were received into the Church. Those natives who had embraced Christianity gave this proof of the sincerity of their profession, that they endeavoured to bring in their relatives also who continued in heathenism. The chief of the Rarawa tribe, Nopera Panakareao, distinguished himself in this way. He often went, for a week at a time, to the surrounding villages, with his Testament in his hand, bearing testimony to the benefit he had received, and inviting his countrymen to partake of it, and was thus the means of inducing many tribes to join the Christian band, who before had kept quite aloof. At the Thames also, at Waikato, and at Tauranga, the movement was of the same character, though perhaps less general; while the desire for books was so great, that it was impossible for some time to meet the demand. The 5,000 copies of the New Testament which had been printed at the mission press were quickly dispersed, and it became necessary to ask for 10,000 copies to be printed forthwith in England, the mission press being occupied in printing the Prayer-book and portions of the Old Testament. We may form an opinion of the rate of demand by the course which was followed with the Prayer-book. An edition was commenced of 3,000 copies of the entire book; but

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when it was advanced to the end of the Evening Service, it was deemed expedient to put into immediate circulation this small portion, with the addition of the hymns, and to strike off 4,000 more for the entire work; but the 4,000 were required as soon as printed. Then 6,000 copies of the entire work were commenced; but before the type of the first three half-sheets was distributed, 20,000 more of the smaller book were ordered: thus making a total of 33,000.

Another feature is observed in the mission at this period. The wide extent of the field to be occupied, and the limited number of the missionaries, obliged them to separate as much as possible. Mr. Hamlin, therefore, was left in occupation at the heads of Manukau, and Messrs. Maunsell and Ashwell moved to the mouth of Waikato, and eventually Mr. Ashwell proceeded far up the river to Taupiri.

True Christianity requires a change which is designated as a new nature; the evil and corrupt heart being removed, and another heart of a totally different character being given in the stead of it. When the work is of God, this is the manner of it. But it was to be expected that when Christianity came to be received on an extensive scale, there would often be an incongruous mixture of the good and the bad. The new doctrines were frequently ingrafted upon a stock which yet retained much of the old superstition, and there were many in whom the change was little more than external. This is sufficient to account for those

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numerous cases of painful inconsistency which are frequently to be met with where a Christian Church has been newly established. But, happily, the missionary had frequent cause to rejoice over those who were Christians indeed. At an early period of his labours in Waikato, the Rev. R. Maunsell had a brilliant instance of that mighty change which is wrought by the grace of God, and it was received as an earnest of that blessing which was to follow. Ngataru, a young chief, had been for some time afflicted with consumption, and seemed to be not far from death. It was expected that, with a man of his rank, everything around would be sacred, and that none would be allowed to approach but the person whose business it was to feed him. When Mr. Maunsell, however, visited him, he invited him to draw near, and entered readily into conversation on religious subjects. His wife, also, seemed to be a superior woman. She produced their copy of the Testament, which bore marks of frequent use. She had kept it tied up in a neat little bag, and, lamenting that it was so much worn, asked if it could not be repaired. Shortly after this, Ngataru left his native village, and went to a house on the mission station. This was taking a decided step. His relations felt it to be a degradation that he should go to the land of another tribe, and his grandfather, Kukutai, the head chief, and a very proud old heathen, did not approve of the step. Mr. Maunsell hastened, therefore, to see him, and asked plainly what his soul rested on for salvation. "The cross,"

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was his only reply. "But what good thing is there of yours to bring you near to God?" "Nothing," he said, "but the death of Christ." "But do you not think that the native 'tapu' will restore you to health?" "Ah!" said he, "it is all horihori, unmeaning nonsense." On a subsequent visit, it was thought well to propose to him that he should be baptized. "How can I," said he, "as I have got no garment?" "What garment do you mean?" "I have no garment for my soul," he said; "it is naked. My ideas are very limited." "Yes; but Christ will be a garment for it." "But who knows," he rejoined, "that I have got hold of Christ?" It came out afterwards that there was a further meaning in his remarks. His clothes were sacred, according to native usage, and he had written to his relations for their consent to his baptism. His grandfather, Kukutai, had sent word that he would not consent to this so long as he retained those garments. Their custom was that the clothing and the whole person, and the head particularly, of a chief, should be sacred; and if he suffered any desecration, the tribe would often deem it due to his rank to come and strip him of all the property they might find about him, as a proof of their regard.

This was the obstacle with Ngataru. If he presumed to divest himself of his tapu while he retained his former garments, his relations would most likely deprive him of all his little property. It was pointed out to him that this difficulty might soon be met,

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by following the course of those that used curious arts, who, when they believed Paul's preaching gathered together their books, and burnt them in the presence of all. This plan pleased him, and he asked to have the passage pointed out. After further conversation, Mr. Maunsell considered that both Ngataru and his wife were fit subjects for baptism. The consent of some of the near relatives had been obtained, but it was suggested that it would be better to wait for Ngapaka, the eldest sou of Kukutai. He was asked, "If Ngapaka object, how will you proceed? will you then decline baptism?" "No," he replied; "Ngapaka's word shall sink, and mine shall float." The subject of the garment was again talked of. A good pair of blankets and a comfortable mat, together with his wife's clothing, which was also tapu, all these articles being of far greater value to a native than a European can well imagine, were consigned to the flames. That same day, Ngataru and his family were admitted into the fold of Christ, before a crowded congregation, he and his wife receiving the names of Edward and Mary. Kukutai came to see him on the day of his baptism, and wept over him; and ou his return from the chapel he said to him, "That pakeha can have but little love for you, otherwise he would never have directed yon to destroy your clothes." "Do not say that," replied Edward; "it is quite right that the clothes should have been destroyed; neither is what you say about his having little love for me true." "Well," replied the old man, "take

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care of yourself, and don't go near the fire where food is cooked, nor associate with slaves." "Indeed," replied Edward, "I shall do no such thing, for I have now left off all the old practices, which are all nonsense." Ngapaka, taking up the subject, observed that, Ngataru having joined the Church, it was very improper that this language should be addressed to him. The subject was therefore given up for the present.

The subsequent history of Edward is brief. Shortly after his baptism, he was induced to go inland to superintend the cultivation of his kumara grounds; and in compliance with the wishes of his friends, he remained with them. There was some reason to fear lest their influence should shake his faith, and induce him to turn back to the refuge of lies, the tapu, as a means of restoring his health. His mind, however, rested firmly upon his Saviour. After a time, however, as he seemed to be at the point of death, the chief men came to his hut to weep over him, and standing around, burst into loud wailings. Kukutai also came among them, having his hatchet in his hand, chanting a dirge as he approached--"When wilt thou leave? When wilt thou depart? When wilt thou fly to thine abode in heaven? When wilt thou go to Jesus Christ!" After standing for a short time among the band of mourners, he was observed to move backwards, with his hatchet firmly grasped, as if intending to inflict a blow upon a female slave of Edward's, who was sitting near. His object was to carry out the

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horrible practice of killing a slave to be the attendant upon the departing spirit of his grandson, but his two elder sons, perceiving his intention in time, sprang forward and rescued the unfortunate woman from an untimely death, and thus baffled the malice of the wicked one, who would gladly have spread so dark a cloud over poor Edward, as he sank tranquilly into rest.

1   They would not allow him to mount a horse which was sent for his use, Te Waka Nene saying that he would at once leave him if he did so.

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