1867 - Williams, William. Christianity among the New Zealanders - CHAPTER XVI: 1844-1846.

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CHAPTER XVI.

1844-1846.

SOON after the signing of the Treaty of Waitangi there were indications of uneasiness among some of the natives. In the intercourse between a well-ordered government, and a race of people who had been acquainted with no order but that which was regulated by their own customs, circumstances were continually arising which tended to disturb the native mind. They saw before them a power which possessed the elements of strength, and when any serious difference arose there was no middle course between quiet submission to the law, or open rupture. In the case of a horrible murder which had been committed in the Bay of Islands, Maketu the murderer had been given up to justice, but it was said afterwards that they would not give up another of their countrymen in the same manner. The English population, too, was steadily on the increase, and would soon outnumber the Maoris, and they felt

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that if some check were not given speedily, the opportunity would be gone. A feeling of dissatisfaction was rankling in the breasts of many, but it was kept under for a time. A pretext only was wanting, and soon there was one at hand. A young chief, named Heke, was living at Kaikohe. He was a near relative to Hongi, of bold and impetuous disposition, one of those whom Hongi was always glad to associate with himself. He was with that chief when he attacked Whangaroa, and destroyed nearly all the inhabitants of that place, and thus he became inured to acts of daring and bravery. Five years afterwards he accompanied the Ngapuhi tribe in their attack upon Tauranga, and, though they did not succeed in their expedition, Heke showed himself to be one of the boldest of the party, and received a ball through his neck in an attack upon Maungatapu. On his return to the Bay of Islands he seemed to partake of that better feeling which began to prevail, and was quite disarmed of his ferocity. He went to live at the mission station at Paihia, and became a candidate for baptism, and for a time the lion was turned into a lamb. On the arrival of Governor Hobson he was at first opposed to the establishment of the government, but at length, after much discussion had taken place, he was the first to sign the Treaty of Waitangi. But soon another influence began to work. The natives were told by foreigners, who had no liking for the English Government, that this treaty made them slaves of the

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English, and that the flag, which was flying upon the hill Maiki, overlooking the town of Kororareka, was the sign of their slavery. From this time Heke became more suspicious. He talked with the disaffected, and they endeavoured to add fuel to the fire. There was soon an opportunity for the trial of his strength. The native wife of an Englishman, living at Kororareka, made use of some offensive language respecting Heke's brother. Heke at once collected a party of about seventy men, and went to demand payment. He asked for a boat, which was valued at five pounds, and the police magistrate recommended that the boat should be given, but the woman's husband refused to make any compensation. This was on Saturday, and Heke declared that, if his demand was not complied with, he would cut down the flagstaff. He remained quiet during Sunday, but early the next morning his threat was put into execution, and then he quietly withdrew. Thus began the open rupture, and though opportunity was given for Heke quietly to compromise the offence he had committed, he determined to follow out the course he had entered upon, and endeavoured to strengthen his cause by stirring up all the tribes over whom he had any influence. Many joined him, but happily that division of Ngapuhi, to whom he looked especially for support, was either opposed to him or remained neutral. They saw that his proposals were unreasonable, and when the people of Whangaroa, among whom his own brother-in-law, the son of Hongi, was

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a leading chief, came over to the Bay of Islands to join him, giving as their reason that they were being deprived of their country by the Treaty of Waitangi, they were met by Archdeacon Henry Williams with the treaty in his hand; and when the three clauses it contained were read over, they declared that there was nothing there for them to object to, and that, if this was the grievance Heke complained of, they would return again to their homes.

It is not our purpose to enter into any particulars of this war, excepting so far as it affected the Christian character of the Maoris. It was a war especially against the flagstaff as the sign of their subjection, and against the military who were there to protect the flag. Little violence was done to the settler, and at Kororareka the natives said to the civilians, "Why do you carry arms? we are not come to fight with you." And when the town was abandoned they urged the settlers to come and fetch away their property, and many of Heke's men actually assisted them in carrying goods to the boats. On a subsequent occasion, when the seat of the war was near Waimate, two drays, under the escort of four soldiers, were met by the Rev. R. Burrows, on the road from Kerikeri to Waimate. He had not proceeded far when a party of armed natives started up from the bushes. They spoke of the drays, and said they could easily have killed the soldiers, and carried off the property, but they did not like treachery. These incidents show an honourable and chivalrous spirit,

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which unhappily has not been adhered to in later proceedings. At length peace was restored. The natives were not required to make any reparation, except to replace the flagstaff, and all again settled down in quietness.

The effect of this outbreak was serious upon the body of professing Christians. Regular instruction was of necessity suspended, on whichever side the natives were ranged. Their minds were filled with other subjects, and there was a return to the scenes which they had learnt to delight in before Christianity was brought to them, though happily the war was free from those acts of cruelty which they had practised in olden time. The moral field, which had been green and promising, and from which indeed much fruit had been gathered, was now trampled under foot. We may ask, why was this permitted by the great Ruler of the Church? We must look for an answer to the history of the Church of God from the beginning. A falling away had been perceived for some time, and the love of many had waxed cold. That reaction was taking place which our Lord has taught us to look for. Many, who had received the word gladly, were afterwards offended when they found the course of events was not according to their own wishes. The evil passions of many had been let loose, and the trials of war were permitted as a chastisement. It was a trial, however, which God would make productive of good to those who were really Christians.

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The depressing influence of the war continued after peace was restored. Many who had fallen back were glad to withdraw from the restraint of Christian discipline. A downward course is always easy. After the danger was over it was only the sincere Christian who continued stedfast. But this apathy was showing itself also in those parts of the island which were remote from the scene of these disturbances. This must, therefore, be attributed to other causes. The novelty of first impressions was beginning to wear away. The baptized natives began to feel that Christianity is more stringent in its requisitions than they had expected, and the frequent repetition of truths in which the heart was not proportionably interested, often induced a weariness. The excitement which followed upon the first introduction of the Gospel was unnatural, for nearly the whole population became attendants upon Christian worship. It could not therefore be expected that this state of things should be permanent.

Where Christianity had been more recently introduced, the number of baptisms continued to be large, until a great proportion of the population had been received into the Christian community. It may be thought perhaps that the examination of candidates was not sufficiently strict, but when a native came recommended by his teacher for consistency of conduct, and it was found, after repeated examinations, that he was fully acquainted with the whole scheme of redemption--the fall of man--his recovery by

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Christ--the need of the Holy Spirit to make him "meet for the inheritance of the saints in light;" when it was found that he professed with apparent sincerity "repentance toward God, and faith toward our Lord Jesus Christ," it would have been a matter of serious responsibility to say, "I have no doubt of your present sincerity; but in order the more fully to test it, you must wait another year before you can be received into the Church." The record of the proceedings of the early Church leads to the belief that the apostles would not have hesitated to receive such an one.

There were many cases in which it was clear that the desired change had already taken place. One instance may be mentioned. In June, 1846, the Bishop of New Zealand was on his way to the station of the Rev. R. Maunsell to open a church, and in a distant part of the district met with a little boy, about thirteen years of age, who was suffering much from a deep abscess in the side. He placed him in his canoe and carried him to the station. His mild and patient demeanour under his sufferings was striking. When Mr. Maunsell conversed with him about the Saviour, he was much surprised to find that he was well acquainted with what he had done for him, and with the means by which he might obtain an interest in him. His aged and feeble mother had, it appeared, been induced, by his means, to acknowledge the same Lord, and had learned from him the leading truths of the Gospel. On being

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asked what he prayed for, he repeated a prayer of his own composition, which was remarkably simple and appropriate; and the poor little fellow repeated it with much earnestness and devotion. This, it appeared, was the form that he had been in the habit of using with his mother; and when he became weak the poor old woman prayed for him. After he had been about six weeks on the station, a proposal was made that he should be baptized, which gave him much joy, and on the following Sunday he was admitted with his mother into the fold of Christ. About a fortnight afterwards his strength was rapidly failing, and his friends determined to remove him, that he might die at his own home. He was placed in a canoe, and after they had pulled about four miles, he became much weaker. One of his relatives asked him when he thought he should die; he simply replied, "Let me go to my Saviour," and expired. How cheering is it to reflect that amidst so many adverse circumstances which tended to depress the cause of religion, God was carrying on His own work in the distant parts of the vineyard, and raising plants which will flourish for ever in the paradise of heaven.

Christian principles often exercised a salutary influence in restraining the violence of those feelings,, which otherwise would have led to serious consequences. In Manukau a quarrel was going on about the boundaries of land. Before the introduction of Christianity, that district had been for years deserted.

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but when there was no longer a fear of attack from Ngapuhi, the different tribes returned to their own localities. After this the colonization of the country gave value to land which had before been useless, and hence each tribe was ready to secure to itself all that it could claim. The boundary between Ngatiteata and Ngatitamaoho was now the subject of dispute. The former tribe built a fortification near the contested spot, and Ngatitamaoho went by night, and marked their boundary by digging away a part of the cliff. This night movement was an infringement of the native rule in such matters, and excited much displeasure among Ngatiteata. Mr. Maunsell was spending the night at a little distance from their Pa, and was roused before daylight by a violent knocking at the door. "We are off," said a native; "Ngatitamaoho are come." Mr. Maunsell proceeded with them, but they had not gone far when it was remarked that they had not had prayers. They therefore drew up on the slope of a rising ground, in number about two hundred. All laid down their guns, and joined reverently in the service, while their teacher urged them to show the sincerity of their Christianity by their actions. Mr. Maunsell then hastened on to the other party, with whom he found Mr. Buddle, the Wesleyan missionary from Auckland. In a short time Ngatiteata appeared upon the ridge of the hill, and came onward until their first rank was close to that of their opponents. Both parties sat down and remained in perfect

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silence for about an hour, while the two missionaries, getting between them, took the opportunity of urging them to make peace. One or two chiefs on each side then spoke briefly, and having remained some time longer they quietly separated. There was a promise that all would end well, but a few days afterwards, upon some sudden excitement, a collision took place, and many lives were lost. One young man who was mortally wounded was the first native whom Mr. Maunsell had baptized. He had always maintained a most consistent character up to this late event. On being carried from the field, he observed to his bearers, "God has now given me the fruit of my works." The combatants were not yet satisfied, but called together their allies from a distance, and after some displays of force, the accidental discharge of a gun brought on a general engagement, which ended in the defeat of Ngatipo and Ngatiteata. The effect of their losses was most surprising; all their high vaunts ceased. Self-defence and prayer were now the only thoughts which engaged their attention, and they proposed that a fast should be observed in consequence of the humbled state of their tribe. It was generally agreed to, and throughout the encampment there was no food cooked until evening. Those who had been quite indifferent to religion before, and who either did not attend the services, or made a practice of being disorderly if they did attend, might now be seen reverently engaging in them. It was a cause for much thankful-

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ness that these severe trials of sincerity did not lead to any relinquishment of their Christian profession, but that it rather caused a more strict attention to religious duties. The victors used their success with great forbearance, and as soon as their opponents indicated a wish to discontinue the contest, they laid aside their arms, and joined in mutual lamentations with the defeated party.

In the district of Rotorua there was a similar dispute between two tribes about the possession of a small quantity of land. A quarrel ensued, in which two individuals were slain, Rangitoheriri, a heathen chief of Ngatiwhakaane, and Paora, his nephew, a Christian chief, and principal teacher of Epeha, a newly-formed Christian Pa. These two relatives were on opposite sides in the conflict. Paora was shot dead; his uncle was wounded, and, when hobbling away, was cut down by Paora's tribe. In consequence of this, Epeha was besieged by the hostile tribes in considerable numbers. The son of Rangitoheriri, whose name was Iharaira, a Christian man, was second teacher in his father's Pa. Arriving at the spot where his father lay dead, he thus addressed the corpse: "Here you lie, my father! Three times you used every effort in your power to induce me to put aside my belief in God, and three times I tried by every argument to persuade you to cast away your dependence in Maori superstitions. There-- there is the end of your refusing to listen to truth! My grief is great, but I say no more." On Iharaira

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hearing, a day or two after this, that a party nearly related to his father, living on the opposite side of Rotorua Lake, were meditating revenge, he immediately mounted his horse, and rode round to the place, and charged the people with the report he had heard, stating that his hasty visit to them on the Sabbath-day was to forbid their acting so wickedly as to murder any one on account of his father's death. He stayed some time, urging them to remain quiet, and then proceeded round the other half of the lake, stopping a short time at each village to urge all parties to preserve peace, and to hold on to their Christian profession. But the anger of the people was not to be allayed without, at least, a hostile demonstration. Rotokakahi, a neighbouring lake, was the scene of warfare. The lake was calm and peaceful, nothing moving upon it save two or three light canoes passing to and fro from the island in the centre to Epeha, the besieged Pa. But soon the scene was changed. The war party were now gathering together, and, as those from Maketu came up, their allies who were on the spot fired a volley of welcome. Then those from Maketu rushed forward with horrid yells, brandishing their spears and muskets, and finished their proceedings with the war-dance, the most diabolical thing that Satan ever invented. Much discussion followed; but the natives from Maketu would hear nothing of peace. It was strange to see Wiremu Hikairo, an old warrior, and their leader in former wars, at the head of the Christian party, who

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were all pleading for peace, and declaring their intention, if peace were not made, to go into the besieged Pa, and remain there. This many did, to the annoyance of their warlike friends, as, in the event of fighting, they might shoot their own relatives. By noon all was quiet. It was Saturday, and by common consent all parties prepared for observing the morrow as a day of rest. Mr. Chapman writes that "the next morning had all the stillness of the Sabbath. Protestant, papist, and heathen, all seemed to acknowledge it as a day of rest. It was fine, and we assembled to the number of about two hundred. A quiet, solemn service followed, and I was much impressed with the peculiar suitableness of many parts of the Liturgy to our situation. In the afternoon I visited Epeha. As I approached it from the island, in a canoe, the prayer-bell rang. I landed, and walked slowly up to the chapel, saluting no man by the way. My heart was too full to desire any converse or salutation. 'And is this Epeha, so named by themselves?' said I, as I looked around upon the parapets; 'and was Paora, once your warm and zealous teacher, now in his cold grave, hurried thither by an untimely end, and his village the theatre of war?' I saw all this as I turned into their neat chapel to weep, to pray, and to exhort. The chapel was full, but Paora's place was occupied by another. It was a solemn duty to tell the truth; - but, through the grace given me, I did so. I reminded them of the responsibilities they incurred when they became the soldiers and

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servants of the Lord Jesus Christ. They were now engaged in a carnal warfare. 'See to it,' I said, 'and pray that you may be delivered from the present evil.'" Such were the scenes which were of frequent occurrence In old times; but now Christianity had its influence among them. After a little desultory skirmishing, they made peace.

The Eastern District, extending from Hicks's Bay to Cape Palliser, was more removed from those excitements, which arose out of the colonization of the country, and here there was a more quiet opportunity for Christianity to become developed. But while the advance of religious profession was remarkable, so that it had come to be generally made, there were the same evils at work which have always been in operation from the beginning. There was that offence which is ever attendant upon the religion of Christ, which will account for many, who had received the word gladly, having gone back again; so that in several villages the congregations were diminished, while those who remained stedfast might be regarded with more satisfaction, they having endured the trial under which others had fallen The average amount of the congregations in 1845 was 6,060; and the number of persons who, during the year, had been partakers of the Lord's Supper was 1,484. This was a large proportion, but they were not admitted indiscriminately to this ordinance. It was the usual practice of the missionaries to converse individually with the communicants, who had thus an opportunity of

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unburdening their minds, and of receiving that counsel and advice which their cases might require.

The Bishop was at this time engaged in a visitation of the southern and eastern parts of the island, which extended over a period of five months. The preparation for confirmation, followed by the rite itself, was attended with marked benefit. It seemed to stir up the people from a state of lethargy, and some, at least, were led to feel the importance of those vows which they had made in baptism, and then renewed before the congregation. Those only were brought forward to be confirmed who maintained a general consistency of conduct, and they were about half the number who had been baptized.

While the progress of Christianity was healthy and vigorous at the South, the blighting influence of the late war, and of other causes which tended to draw aside the infant Church, still continued at the North. The friendly natives had been much mixed up with our soldiers; they had daily intercourse with them, and they saw much and heard much which was in direct opposition to the instructions which had been given them by their teachers. There was little, then, to lead them to suppose that Christian worship should be attended to with strict regularity. Many gave up the observance of the Sabbath, and alleged as a reason that the troops had taken possession of Ruapekapeka (Kawiti's Pa) on that day. When confidence was restored, many were glad to enter the service of the government as policemen,

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and others resorted to the town for the purpose of earning money by working on the roads. These occupations were innocent in themselves; but, on their return to their homes, it was found that they had contracted habits of intemperance and immorality, which they introduced to their friends as the custom of the white people. They went back with abundance of clothing and money, but with an increased indifference to religion. Then followed upon this a revival of their heathen feasts, and particularly that on occasion of laying out the bones of their deceased relatives, at which ceremony large assemblies were gathered together, and every evil passion was stirred up by the relation of old grievances and wrongs.

Amidst the general apathy about religious duties, there were many cases to cheer the missionary and to encourage the Christian flock under their depression. Ana, the widow of Te Koki, the principal chief of Te Kawakawa, was a person of dignified bearing, and in the early days of the mission, when the Ngapuhi had many slaves, which they collected in their frequent wars, she always kept her dependents in close subjection. When her tribe began to listen to Christian instruction, she was one of the first to promote the movement, and her example had a good effect upon her people. After Heke's war, she went to live at Paihia, where a boarded house was erected for her. Though naturally of a violent temper, she now showed the simplicity of a child, wishing in all things to

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order her walk and conversation by the precepts of the sacred volume. Her influence among the young people was great, and she took quite the part of a matron in the girls' school. Thus she continued in an even course, giving clear evidence that her faith in Christ was stedfast, until she was called away to enjoy the Christian's rest.

At Kaikohe there was a poor old woman sinking rapidly under the effects of hooping-cough, which was fatal to many. She was blind also, and living in a destitute condition, with little clothing, in a house which was neither wind nor water-tight; but she seemed to be in possession of the true riches. Without self-confidence, she was enabled to rest upon the Rock of Ages. When she was questioned as to her hope, she replied: "Perhaps I shall go to Christ, and He will say, 'Are you a believer?' and if I answer, 'Yes,' perhaps He will say, 'I never knew you. Depart from Me; you have been a worker of iniquity.'" But being reminded of Christ's invitation to sinners, she answered, "Yes, I shall look to Christ;" and it was in this dependence she shortly after departed.

Another instance is mentioned by the Rev. R. Maunsell, which occurred at Waikato. Nopera Hamini, a young man, was apparently near his end, being far gone in consumption. When asked of his hope for eternity, he replied, "My only hope is in Jesus my Saviour." He was reminded that eighteen months before he was known to be a wicked young man; he had run well for a time, but his goodness had passed

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away as the morning dew. "Have you repented and fled to Christ as your only refuge; the mere assent of the lips is not sufficient; do you feel your need of him?" He answered, "Yes; my dependence is on Christ alone." It was remarked that his conduct for the last year had been consistent, that he had been constant in attending worship, but that perhaps he depended upon that for salvation. "No," was his reply; "in Jesus is my hope. My trust for the pardon of my sins and the salvation of my soul is not in anything I have done, but in Jesus alone." He was often engaged in secret prayer, and there was every reason to believe that he was really a member of the Christian family. In the midst of much evil there was a silent work going on, and those who were occupied in delivering the Gospel message were assured that they had not laboured in vain nor spent their strength for nought.