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■ \^ 5 ^^^,0 METLAKAIITLA AND THE C. M. S. Being a deteiice of the position taken bj- the Native Chris- . tians and their teachers, and an answer to the charges brought against them. Ever since the rise of the unhappy dissentions between the C. M. S. and the native Christians, we, though urged !)>• our friends to come forward, have hitherto hehl b;icl<, and thus the C. M. S. have made their statements without con- tradiction, and many of their friends and 8U[)porters no doubt think that we have kept silent because we were un- able to refute these statements. Such however is not the case; we had good reasons for remaining silent up to the present. Onr respect and atfection for the Society with which we had been so long connected, our unwillingne(»s to believe that the Society were aware of what their agents here were doing, or that they would sanction their actions, our hope that the Society would have their eyes opened to the true state of affairs, but above all, the fact that it was no plan or wish of ours to oppose the Society by setting up an opposition mission or church, but simply to endeavor to assist tliese native converts to establish and maintain what they wished and had asked for, an independent native church. Now, however, the case is altered, two deputies sent by the C. M. S. have visited MetUikahtla, and extracts from their report have been pubfi^ied by the Society, and the Committee have expressed tlieir determination to continue the line of action sdQ»{^t«fl bv Bishop Ridley. We feel that to remain longer stl^M would be to permit the gravest mis-statpments to pass for truth. In presenting tor the consideratirn of all who may be interested in Metlakahtla a short defence of the position as- sumed by the native Christians and their teachers, we will first call attention to a reply by the Hev. R. Tomlinson to the article on the Deputies' report published in the Septem- ber number of the C. M. 8. Intelligencer under the heading "Metlakahtla." Attached to this reply are copies of the correspoudeuce between the Deputies and the native Chris- Pacific N. W. History Def)t, PROVINCIAL LIBRARY VrCTORtA, B, C. 2 tiana and Mr. Tomlmson. Mr. Duncan will soon pul'lish a separate pamphlet giving an account of th a troubles caused at Metlnkahtia by the agent of the C M. 8. WILLIAM DUNCAN ROBERT TOMLINSON. A reply to the Article on Metlakahtla in the Church Missionary Intelligencer of September, 1885. In their preface to this Article the C M. S. ask their readers to refer to the account of the Government Commis- sion at Metlakahtla which appears in the Intelligencer of Miiy, 1886. Anyone who does so will find there, p. 240, as follows: "Almost up to the time of the separation there was no reason to suppose that the Mission was other than a distinctively Church of England one," and if he will then tarn to their present Article at p. 663, he will r'^ad: "It had long been known to the Committee that the Mission which h'ld been so favorably begun was not being carried on accoiviing to the principles which they upheld, or in a w.iy which V ..y could approve." Here is an evident con- tradiction. Does not this show what straits the Society are put to in their effort to exhonerate themselves, and at the same time condemn Mr. Dnucan? They clearly see that to be found suppo'-ting the line of action which Bishop Ridley initiated, and 0{>p()sing what they had so long supported and approved, requires an explanation. They refuse to ad- rait to themselves or their supporters what is undoubtedly the true reason, viz., tb.at with changing years they have chiinged, and that where once they were satisfied with a union in s[.>irit and doctrine with their converts, they now demand uniformity in ritual and practice. They canuot deny that they approved of and praised the work as carried on at Metlakahtla, but they are unwilling to adopt the straigh forward course ajad^t-'knowlcdge that their views have changed, and so it is that in casting about lor some plausible excuse, they fiad themselves aground on one of the many quicksands which ever beset those who desert the path of rectitude. And now we would ask, whom did the C. M. S. Deputies come to Metlakahtla to see? Not Mr. Duncan, for he was in England, and did not reach Metla- kahtla until all their interviews with the native Christians were finished. Then why in their report are they chiefly concerned with censuring him? Let any one who has read the C. M. S. publications since the founding of Metla- kahtla collect a few of the many notices of that Mission wherein Mr. Duncan is spoken of in terms of afl:ection, 8 praise and admiration by the Society and its friends, and then try to realize that this is the Mr. Duiiuan referred to in the Deputies* report where ho is said to be undoing his former <;reat work, deliberately disobeying his Lord; in- citing the Indians to riot and lawless acts, that it was he who from prido and jealousy "nrovo all the ordained Min- isters from Mothikalitla " and demanded that it should be a lay Mission, claimed all the G. M. S. funds that passed throusjh his hiinds as his own, denied that he w;i8 asv-^isted by, or coimocted with, the C. M S. at any time; persecutetl the tew fjiithl'nl who still adhered to the C. M. S., and de- manded HO dollars Irom each of them; and lastly, that, 'it was his unconciiiatory temper that thwarted every etlort the Deputies could devise tor the creation of harmonious action hetween the two sections." History re[>eats itself, but who would have thought that after the lapse of so ma n^' yeais the conduct of the people of Lystra towards Paul and Darn- abas would be repeated by the C. M. S. with the difference, that while the one used stones, the C. M. S. used the dead- lier weapon of the [ten. The deputies say they "made every exertion to ascertain the exact state of public opinion at Metlakhatla." They addressed the Indians and received their replies in writing. The wording of the English of these replies is by Mr. Tom- linson, but he studiously avoided introrecept, here a liltle and there a littley " he would cast them aside and replace them with European priests, who with their ignorance of the language, idiom, and habits of thought of these people could not give them even this little accurately. The Deputies say lurther, J). (3ij8, " vvt^ heard ot no gatherings for prayer or tor mutual edification, and there are no signs of missionary zeul among them; nor any attetnj)t to make known the Gospel to their heathen fellow-countrymen. " We can thank God that this is only true as far as tho Deputies are concerned, such meet- ings are regularly held, and there was no cessation during the Deputies* stay. Teachers have been sent out at various times from among these people to the e-^rrounding tribes, and at that very time a subscription was being raised to meet the expenses of two of their number to be sent out in the autumn when the people are at their villages;the DepnticE made no enquiry, and as there was no bell-iinging or noise about all this, of course they heard nothing We leave it to our readers to imagine what was the spirit which must have actuated the Deputies, when throughout their report B they refuse to recognize the position these Inrlians have as- 8nmed as members of an Independent Native Church, and persistently speak of them as Mr. Duncan's Indians, as if Mr. Duncan had set himselt up to be the head of a new sect or church. If such had been his intention he would have acted very differently from tlie way he has done. His desire is best expressed in the words of Gideon, "I will not rule over you, but the Lord shall rule over you," and the attempt of the Society to lasten ujion these [leople a de- nominational title opposed to the very principles upon which tliey have formed themselv»>s into a Christian com- munity, is only iin exhibition of their vexation at hving de- tected in an att(.'m[)t to hinder this really laudable effort. The Deputies jire strong in their denunciation of Mr. Duncan for ui>holding the Indian title to the land; Mr. Dimcau is not by any menus the first or the greatest advo- cate for the recognition of this title, as will be seen from the following extract from a speech of Lord Dufferin when Governor-General of Canada, delivered at Victoria in 1876, "Now, we must all admit that the condition of the Indian question in British Columbia, is not satisfactory. Most un- fortunately, as i think, there has been initial error ever since Sir J;imes Douglas quitted office, in the Government of British Columbia neglecting to recognize what is known as the Indian title. In Canada this has always been done; no Government, whether provincial or central, has failed to acknowledge that the original title to the land existed in the Indian tribes and communities that hunted or wandered over them. Before we ttmch an acre we make a treaty with the chiefs representing the lands we are dealing with, and having agreed upon and paid the stipulated price, oftentimes arrived at after a great deal of haggling and dittjculty, we enter into possession, but not until then do we consider that we are entitled to deal with an acre." And again further on, "Now I confess I consider that our Indian lellow-sub- jects are entitled to exactly the same civil rights, under the laws, as are possessed by the white population, and that if an Indian can prove a prescriptive right of way to a fishing station, or u right of way of any other kind, that that right should no more be ignored than it it was the case of a white man. I am well aware that amongst the coast Indians the land question does not present the same characteristics as in other parts of C'anada, or a3 it does in the grass countries of the interior of the Province, but 1 have also been able to understand that in these latter districts it may be even more ojBcessury to deal juutly and liberally with the Indian in re- !) right 1 wliite |is the Is as in ries of l>le to more iu re- gard to his land rights even than on the Prairies of the i\orth West." Lord Dufferin's views on the Indian land qnostion as set forth in tho f()roo:oiiicj extracts are fully confirmed by lei!;al opiiiion obtained boih from Dominion and I'rovinciHl lawyers. The Society in speaking; ot their adherents at p. <)6-l, say. "They are lOO in number and have hitherto been supposed to 1)0 one tenth of the entire community, this es- timate does not ap[)ear to be quite accurate as we are now in- formed (hearsay again) that the total number does not ex- ceed GOO instead of being 1000 as previously reported." The ])Oi)uhition of Methikahtla according to an enumeration which has just been made is as follows; adherents ol the Society (incliuling boarders in xho. Mission House, although some of these (1m not properly belong to Metlakahtlii) 94, members of the Native Church Hr)4, total 948. From this it will be seen how inaccurate the information is on which the Society rely and how readj- they have been to accept what ever seemed to favor themselves or disparage these people, ex hoc >nm disce omm s. Towards the conclusion of the Article in the IiiiiVigrU' eer reference is made to the agents and adherents ot the C M S. at Metlakatia at \k 6T7. Wo fiiid the following j)as8- age from Bishop Ridley's last Annual report. "The s[>irit of prayer that sprang up amid our misfortunes has been steadily maintained. The iiersevering attention to th ■ con- secutive reading and exposition of the Gos[)els has edified the hearers in a marked numner. 'We had some links,' said one intelligent nuin when the reading of St. Matthew was ci)n)plete; 'now we have the chain.' Another remarked at the same time.' 'We saw through a narrow slit; now the door is -wide open, we see the whole picture.' These are the results to bo expected from a larger knowledge ot Holy Scripture. The litlle ba»)d of youths at the Mission house at Metlakahtla are making satisfactory i)rogress. It is the fi.'st serious effort to steadily and systematically instruct Indians. They bid fair to be a seed-plot for the future pastors and teachers of native g.''owth." Following this is an extract expressing the "deliberate opinion" of the Deputies on the same subject. '*After our residence among the Indians, and our informal and unrestricted intercourse with those attached to the Society, we have no hesitation in expressing the o[»inion that the 'v'ovk done among the latter, is sound and very encouraging. There is a marked contrast between those attached to the society, and the majority. The general 10 appearance and straightt'oiward bearing of the former itnpreaseil us favorably, while on the other hand, we brought to the notice of Mr. Tomlinson, that the course pursued in respect to tlie majority, was demoi'alizing to their own agents." It is not our object in this reply to show how groundless are the praises here bestowed on the 0. M. S. agents and adherents; but we quote a speech from one of their number, a communicant, and one of their leading members. Samuel Pelham's speech in a meeting with Metlakahtia C'hristians October 12th, 1886. It was at his own request that this meeting was held, and his words as atterwards written out are as follows: — "My Bkethrdn: — Ever since we were separated I did not sleep well nor feel happy because I left you. I missed the true Christians who used to help in God's word. I often said to myself where is the old path, the path of Christian union. Above all I miss your presence in reading and talking of God's words. I say this because not one of those of our party care for things that I used to taste with you, that is talking and thinking of heavenly things or con- sidering God's word. Whenever I ask any of our j>arty of these things they do not know. I speak concerning our party — Wlio shall I ask of them? Will Donald give an an- swer if I ask him of God's word? I tell you not one of them ever thinks of such things except Matthew — some- times he and I have a little talk about God's word. I speak to yon now because I know you have no bad feelings to me, I know all ot you, and I want that love that I mis- sed 80 long to be restored to me again, and to join with you in the good work as before, and no more to put on the " devil face " when we meet each other. It is not only my- self 1 am speaking about, but the rest of my family who are still with the party we belong to, that all of us may again feel that happiness that we have tasted when wo first came here. I know that many of you are striving for the same good work and considering God's words, but on our side none of them ever do such things. I feel this feeling work- ing in me for quite a time, and I cannot refrain from telling you what God has put in my heart to tell you." Such are his words, yet he still continues with his party, so it is not for us to comment upon them. Before we con- clude we cannot help reterring to a matte which has been so presented to their readers by the Socitcy as possibly to mislead them, I refer to the position assumed by the Society as the defenders of religious liberty at Metlakahtia. Now we mi8- igain |arty, con- Ibeen \y to AQty Tow 11 how will such au assumption be borne out by the facts. Years ago u small body of Native converts under the direc- tion of an Euroftean Mist^ionary drew up certain rules, and agreed that both themselves and any who might join tliem should obey tliese rules. To avoid interfering with others or being interferrcd with themselvei', they chose a site for a settlement, and the condition of becoming'a settler on this site was a promise to obey these rules or leave. The C. M. 8. knew that these rules had been made and showed their approval of them by endorsing what their Missionary had done For years these ruh'S were carried out in practice and drew nothing but praise from the Society, although dur- ing that time several to whom these rules were irksome had to leave the settlement. The blessing of God rested on these rules and the settlement increased and prospered. These are the same rules which the people are contending for now, and yet the Society which for so many years ixp. proved of thom and applauded the Indians for maintaining them, are now their bitterest opponents. Now why is this? Neither the principles on which these rules are founded nor the rules themselves have changed, then why the op- position trom the C. M. S ? Because the Society has cliang- ed. A few years ago, as the extracts from the Annual let- ters show, the single aim of the Society was the glory of Goi Christians such as those at Metlakahtia had the courage to form themselves into a Native Church bearing their own burdens, ^ow, however, the aim of the Society is twofold, and no advance- ment in Christianity by their Converts will satisty them un- less at the same time there be a corresponding attachment to the rites and ceremonial of the Church of England. Had Mr. Duncan been as anxious tor tfie establishment of the Church of England among these people as he has been for simple Gospel Christianity we would still be hearing his praises sounde*^ by the C. M. S. These Christians are only anxious to be allowed to ".on- tinue in the enjoyment of the privilege of union which they believed they had secured by founding their village in the way they did. How far the C. M. S., by opposing them in this lavvtul and laudable demand, ajipear as the defenders of religious liberty, we leave to our readers to decide. In con- clusion we would remark that this attempt of the C. M. S. to put a stumblingblock in the way of young disciples en- deavoring to torm themselves into a (christian community with rules and ceremonials based on the simple word of God and suited to their particular needs, must from its 12 very nature be displosisiiig to God and we need not wonder, should the Society persist in such a narrowniinded course, if ffod withdraw his favor and blessing from tliem. Again and again the Society deplore the failure of this Mission, "how sadly," say ihey, "has the success of the early days been clouded over." How clouded over ? Have the con- verts relapsed into heathenism? Have they cast aside the simple (^os[iel and adopted some strange form of belief? Thank God, no. They still cling to their 8imi)1e faith. They would guide their lives by the light of God's own word, and obey their Lord's every command; yes, His erert/ command, for it is not from ignorance, or u spirit of disobedience, but as they themselves plainly tell us from a feeling of reverence and because they realize the true ob- ject lor which it was institutec', that they have |)OSti)oned the introduction of tlie hlossed rite of the Lord's Supper among them. Threatened and harassed as they have been with the whole influence ot C'hurch and State against them it is a ti'iumph for the Gospel that they have continued united and fiini in seeking by lawiul means to maintain their riij;hr both as Christians and loval British subjects, and this is what the Society is weeping over instead of rejoicing that these converts, many of whom only a few years ago were sunk in the dejiths of heathenism, have organized themselves into a Native Christian Church. "How the gold has become dim and the most fine gold chanqrd." ROBERT TOMLJNSON. COPIES OF CORRESPONDENCE BETWEEN THE DEPUTIES AND THE NATIVE CHRISTIANS AND MR. TOMLINSON. On Thursday the •22nd of April, 1886, the Deputies met the Native Christians of Metlakahtla in meeting for the first time and addressed them. These addresses, as written out by the Deputies, are as follows: — General Touch said, — My Friends: — I wish to explain to you why we have come from England. In order to make this clear, I will explain what the Society is, and what the Committee is. The Church Missionary Society is all those persons who give us money for mission work. The account of the money is 13 voiider, course, Affuin ilissioii, y (lay& le con- ule the belief? 3 faitji. 1*8 own ea, Ilia pirit of from a iMjo ob- iSti»oned Slipper I'C been ist them ntiiined diiintuin ■cts, siiid ejoiciiig sars ago •ganized [ow the 'son. ^ THE ANS met the for the s, are as we have ar, I will 3 is. The » give us nouey is •contained in these 200 pages of this book, which is last year's report. One is published every year. The money lust year was over a million dollars. The people who giVe this arc the Society. These a[)point the Committee or Council in London. The Committee have all this money sent to them, and they distribute it in ditferent parts of the world, where the missionaries are working. We have missions in many parts — India, British North America, China, Japan, Ceylon, the Holy Laud, and some other places. The Comittce in London manages all the aftiiirs ot the Society. I speak as a member of tiie Committee as well as of the deputation. The Committee consists of twenty- four laymen, and all clergymen who give money to the Society m-ay sit in the Committee if they jtlease. The lay- men are appointed byname, but any clergyman, by only paying money, acquires the right to sit. There is a Presi- dent of the Society The late President, Lord Chichester, who liad been President 51 years, died since I Ictt Loudon and no new President has yet been appointed as far as I know. I have received a notice that the Comniitteo would meet about that matter, and a new President will be appointed shortly, I do not know who he will be. I cannot tell you who all the clergymen on the Committee are, but here in the Report is a list of all the laymen. To show you what sort of people they are. I may tell you that some ot thern are Generals in the armj', some are Barristers and Solicitors, some have been judges, one is an engineer whom I met at Liverpool on my way out and who has just finished the tunnel under the Kiver Mersey, several are merchants; several are men who have been in the civil service in India. All are men of experience. There is only one youngish man in the Committee and he has been appointed lately. He is aged I think about 35. They are generally^ old men like myself of b'3 or so. Twill lay the book here on the table, and any one who can read English can see it, I cannot send it round because I have only one copy and have to use it, but anyone can see it at my present residence. Now I will tell you why Mr Blackett and I are here. The best way to explain it will be to do it in regular form and read the resolution ot the Committee by which we were ai)pointed. When that Resolution was passed on Feb. 8th. I was out speaking for the Society at a town in England and so I was absent from that meeting. There are seven Secretaries, the Cliief of them is Mr. Wigram, and he wrote to mo this letter. "After a good discussion the Committee to day unanimously resolved. "That having regard to the great importance of putting an end to,as speedily as possible, K : 14 the long continued tension at Mellakahtla, this Com- mittee invite General Touch and llev. W. R. Bhickett,M A. Vicar ot Holy Trintj', Nottinirham, to visit Met]akahtla,and to confer with the Provincial Government, the Bishop, the christians who adhere to the Society and those who have seceded with Mr. Duncan, and others, with a view to assist the Committee in determining what action should be taken." Let me explain that the Committee caimot of course order any persons who are not uudei them. But the Committee has to decide as to its own people what has to he done. In 185 ■', thirty years ago, the Committee sent out Mr. Duncan to Fort Simpson. Afterwards, as you know, he re- moved, with the Commi' tee's siuiction, to Metlakahtla. Then lie for many years did good work here under the Com- n ittee. Thcretore the Comniitteo can never help feeling an interest in all the people in Metlakahtla, whether they cleave to the Society or to any other person. The olject of the Committee then in sending Mr. Duncan was to do you good, to teach you God's word, and His truth. That was the first thing. They also desire these, and alwa3's do,tliat the comfort of the people .night be increased. We see in all the Missions that as soon as the people begin to be- lieve the Bible and the Gospel, they become better and more true and more steady, and also more prosperous even in the things of this world. We do not want people only to come and say they are going to do so and so, but we want people who from their hearts really wish to serve God. We get nothing by our Mission work, except that we think we are doing God's work. And if people trust us with a million dolhirs it shows they believe at least that we are honest. It does not prove that we are lionest, but at least it ])rove8 they think we are honest. When they know from year to year wlat we do with the money, they have some means of judgitig whether we are honest or not. I think you will now understand thearrangmeutsof the Society and its work. One thing the Committee feels strongly, that they can- not make everybody think alike. God !:as not made all men's faces the sanie. There will be difference both iu faces and in opinions. It is right for each to think what he believes to be true. He is responsible to God lor what he thinks, and for using all means, such as the word ot God and prayer,to learn what His will is. No man has the right to say to another, " you must think so and so." God's word says "to his oWn master he biaudeth or fuileth," that is to li. mmaimmmm 15 his Com- !kett,M A. ilisposal give yon to be ill a iiswer any y we are ect i>^ to ! ono is in- to give it. s, we si 1 all ill yun and in coming. Ives at the ood to the ;u Govcrn- )wer to de- hear what is right or t has been >t eoiiie to ther. But ir our opin- j it or does es, but we us to our d there, a& bout many ienue thus rtance, and it is much ae what is lends here ink it right itbrmatlon. ays and as- e are told and then Macket has n (At this point there was some discassion about going on, nitimately Gen. Touch was requested by those present to finish now all he had got to say.) The Committee have received difierent reports about these matters. Those who were bound "to write have writ^ ten and told the Committee what they think. And Mr. Duncan's friends have written what they think. But the Committee are 7000 miles away. And one who wants to decide justly desires to judge lor himself. The Committee cannot all come out here, if they could they would like to do 60, but we have given up some months to do this for them. So we want to do our best to promote the Commit- tee's object. As to the causes of the troubles I do not think it possible now to get fall intbrmation on that. It would take a long time to do it well. We do not want to go back and say we have done our best, but have not done the best that could be done. We are willing to give any amount of time to get at the truth. We know that the friends here caunot give much time, they must go and do their work and look alter their own interests. While you are here we want you to give us the time that is most convenient to you. We want you to think over what we say to you, and consider what is best. We want you to judge for yourselves. Every man has a right to decide, in the sight of God, in his own way. To the time of what I will call the "split" you were all christians ot the Church Missionary Society; Mr. Dun- can as a Missionary of the Society, you as the sons and daughters of the Society. But you have a right to say: "Now we want to be under a different Church Government." God's word does not tell all to think alike. But it does tell us that in some things, if we do not think according to the Word, we think wrong. But in many things of less im- portance different people may think differently and have different arrangements. AUpeople acknowledge this. I Ddver was in any part of the world where it was not ac- knowledged. It must not be supposed that we want to use pressure or force. We only wunt to set before you what is Dest, or at least what we think best, and then leave you to decide lor yourselves. As I said, up to the time of the "split" you were sons of the Church Missionary Society. We quite understand that to you Mr. Duncan was the Church Missionary Society^ We were very sorry that we and Mr. Duncan could not think alike on some points which we thought important. Any missionary has a right at any time to say: "When I entered the service of the Society, I thought so and so. 18 and 80 I understocKl thiiiirs. But nosv I think difforently, and therefore cannot continue to be a missionary of the Society. We should be sorry that that happened, but should feel it unjust not to allow any man to act as he be- lieved in the sight of God to be ris^ht. Some have said so and left us; we do not quarrel with them when they do so. Rather we say to them, *'We honor you tor acting as you believe to be right." We do not agree with you, yet we say: "We sent you out and we will pay your expenses in coming^ back, so as to leave you where we found you." It they wish that, it is done. If they do not wish to come back we are ready to give thera help to begin a new course of life in their own way. If they do not want such help, we do not give it. We are only anxious to deal justly. If we do not, people would not tru.st us. It so happens that Mr. Duncan wrote to the Society to the effect: '*I cannot do what the Church Missionary Society thinks right, because I think otherwise." We in- vited Mr. Dimcau to talk with us before we left England, lie caraeto the Church Missionary llouae, and for five and a halt hours he spoke to ns and told us what he thought fully. In some things we agreed with him. We told him where we did not agree with him, and we asked him to be here when we were here. lie was doubtful whether he could or not, but he said he would try and would let us know. We did not hear from him before we left, but in Victoria we received a telegram stating that he had left on the 8th This was sent by the Society for the information of Mr. Blackett and myself, so I hope he will soon be here, [f Mr. Duncan is here it will help us to get to what we want, because Mr. Duncan is a principal party in the matter, and we cannot get at the whole truth unless the principal party 18 here. Wo may get as much of it as we can before he comes, and we have to use our time as best we may. We cannot toll when he will be here. We have not heard his plans. Perhaps he may come. If he does it will be very helpful. We shall see what happens, so we shall go on with our business. We will hear as much as we can Then when Mr. Duncan comes we shall have the benefit of his presence and his help. We always regret when any di- visions take place among the Christians in a small place. That is not good. There is only one thing worse, and that is for the sake of peace to do wrong. We do desire peace, and we hope we can do right and have peace. That re- mains to be seen. I would ask all to pray to God that He will lead all to seek for peace, and guiae all to do what is 19 brently, of the ed, but I he be- Biiid so ' do so. as you yet we msos in .u." It ne back •uMe of elp, we If we eiety to ssionary We in- Ingland. ive and thought old him n to be ither he 1 let us but in left on irmation 30 here, v^e want, ;er, and il party jfore he y. We eard his be very il go on we can inefit of any di- 1 place, md that e peace, rhat re- that He what is best for His glory, and for the good of the Christians in Metlukahtla. All men like to h^ve their own will. I do, but I do not always got it, and I think it is a good thing that I do not. But wo must desire something above our own will, that Qod may guide us, and bend our wills as may be best for His children. Since we knew we had this work to do, I may safely say that it has been our daily prayer that God will do what we cannot do — that is, that he will influence us all to do wnat He would like us to do. I ask all present if they think this right, to pray for this from Qod. Does anyone here know what is the 9th verse of the •Oth chapter of the gospel according to St Matthew? "Blessed are the peace rauKers, for they shall be called tho children of God." It is not blessed are they who quarrel and fight. The Bible does not say: Let wrong continue rather than contend. St. Paul says we must contend for what is right as concerns God, and not contending for our own wills. And we have to keep that before us. Let us ask Qod to enable us to do one, not to do the other. I think now that I had better conclude for this evening, for my col- league, Mr. Blackett has yet to speak. To make sure that we remember what we have said, and I shall note what he says, we want to make all correct in writing, so that we may be able to s^^ to the Committee: "This is what was said, judge of it." When I have spoken to you, I had not written down beforehand what I liave spoken, I did not know exactly what I would say. Only after we were told to-day we \/ere to meet you this Zoning, I put down some points on which I wished to speak, but the words I have spoken have been those which came up at the moment. Of these words we shall kee}> a copy, so that there may be no questions, whether we said so and so or did not. Perhaps you may fkid it difficult to remember all I have said, and all Mr. Blackett will say. But you will have a general idea what it is you have to think of. We shall be ready to meet you again whenever you like, and after Mr. Blackett has spoken, we shall be ready to answer any q\ies- tions. If any one likes to ask any questions pow he.e wo will try and answer them. If not then at any other time, or at our own house, and do not be afraid to ask questions. What we want is to clear away all doubts out of your hearts and minds. I will now sit down. Certified that this is a true copy of my address. TOUCH. ; il I ^ (copy.) 28rd Apnl, 1886. Council Room Metlakahtia, April 22u(I, 1886. Mr. Blaokktt, said: — I shall not keep you long. Now you have been told oi the Church Missionary Society. I heard in India a story oi a great Giant who had no head but had such long arms that he could embrace any who came within a milu of him. The Church Missionary Society has a head and such long arms tliut it can embrace people on this side of the world and on the other side of the world too. The Church Mission- ary Society embraces you, not as though it claimed or desired to exercise any power whatever over you. But it kels the deepest interest in you and desire that you should be saved eternally and that God should bu glorified in you. The proof that the Church Mii^sionary Society cares for you and loves you is that they sent out first Mr. Duncan, and then others to preach the Gospel and to do you good. It was therefore grieved when troubles came among you It was very much grieved when you were separated from the Society, it could not help, even after the separation caring for you. If a child leaves its father's house and will not live as one oi his family, the iather grieves over that child, and the proof that the Society still cares for you is that it has sent out us to talk to you. The particular instucti^u we have is to hear everything everybody has to say. We want to hear all you have to say. Whether you say it together or separately, we cannot pro- mise to agree with you in all you say, but our busiuesb is to hear everything you ivish to say, tell us everything you think wo ougV to know. The great thing the Committee desire is that all should live in peace. You know many texts of scripture, one is '*as much as lieth in you live peaceably with all men" that is God's Command mark. "With all men." It does not say to live peaceably with those who agree with you in everything. If two people want to go the same place there will not be much diiference in the direction they will go. We all want to go to Heaven and if that is our desire there will not be much disputing as to the exact way we walk in. A man may go a little to the right or a little to the left of tiie road I go in but I shall not quarrel with him on that ac- count nor he with me. When we do live peaceably with all men, we find that we dont difiter so much as we think. An- 1886. n other man and I can go to Heaven even if we don't walk tiide by side. We ought to follow the example of our Lord Jesua Christ and Ue loved all men. Evep if they did not agree with Ilim. We desire (teaoe but the loundations must be love, and there is no true Christianity whore there is not love. Love calls out love in others, therefore let as ask God to give us all love so that when we discuss these matters we may do so in love and if we have love in our hearts we shall find a way to live peaceably with all men. We want you to tell us every thint; you think you ought to tell us. Pray to God and let us look up to Him for help and we shall find a way to Jut an end to all these troubles. I certify this to be a true account of what was said by rae at the meeting on Thursday Evening, April 22nd 1886, to the Indians oi Metlakahtlu. April 28rd. 1886. (Signed) W. R. Blackbtt. After receiving these documents the people held several meetings and when they had fully coni^idered them thw following reply was drawn up and handed to the Deputies. Dear Sirs: Mbtlakahtla, April 27th 1886. We, the people of Metlakahtla, in meeting assembled have heard your speeches which you kindly wrote out at our request, translated to us, and after heuring them we have decided not to give any answer, for the following reasons: Ist. You say you have no authority from the Society to settle anything, but only to make enquiry and hear opinions. 2nd. We do not think auythiig would be gained by going over everytliing, when we have already told the Society in our letters what our troubles are. 3rd. We have not asked the Society to send you. We did ask them when our troubles first began to send a deputation to enquire into matters, but they refused, 4th. Two of our number went with Mr. Duncan as delegates to Ottawa last spring, and had an interview with Sir John Macdonald when they presented our letter. He promised to consider the whole matter and send us au answer. Wo have not yet. re- ceived this letter, and it would hardly be fair to make any settlement without awaiting his reply. But while we do. not see reason to enter into any dis> cussioo, or waste our time iu fruitless talkings, we wish to £2 III liih hnug before you in a few words the real state of the case, which you have not so much as referred to in your speeches, and to ask the Society two questions. Metlakahtla, including the two acres, was Tsimshean land a»id the site of an old village, before ever Mr. Duncan left England. The first Tsimpsheans who wished to serve God showed this place to Mr. Duucan as a good site for an Indian village. There never was the smallest idea of taking it or any part of it from thus. We were willing and glad for the Missionaries of the Society to occupy the two acres as lon^ as we felt they were working for us, but we never supposed the Society ^ould try and take these two acres from us, and claim them because they had their buildings on them, any more than we supposed that Mr. Duncan would want to take from us the pieces of lind on which he erected the saw-mill and other works. We were no parties to the arrangement between the Government and the Sciciety about the two acres. We feel that the Society is not wor- king for us any longer, but is opposing and hindering ns, and we wish them to move off our land. We ask the Society this question: Will the Society in consideration of our prior claim to the land, and our earnest request, give up their claim and yield to this our unanimous wish? The reason for the first Christians leaving Foit Simp- son and coming to Metlakahtla to form a Christiun com- munity ot members from any of the many surrounding tribes. Those who came were to give up their tribal and other distinctions, and live as one people ui:ited, and bnd- ing themselves each one to follow the rules laid down from time to time by their council. So thai; unity was the basis of the settlement. The coming of each was voluntary, hi» stay was voluntary, and he could leave if ever he found the rules irksome. Before the separation the Society told us they wished to make some changes and bring us into direct connection with the Church of England 7.^*^ did not want these changes and when the Society found we did not want to change they dismissed Mr. Duncan because he would not try to make us do what they wanted. We all, without any exception asked Mr. Duncan to stay here among us. After some months, a few separated from us. Thev had a right to leave us if they chese but not to remain at Metlakahtla after they had sep- arated irom us, because they had promised to be one with UB. It is not that these few have left us that causes the trouble but that they are being sapnorted by the Society in doing what they ought not to do. What we wish to ask the .28 • Society 18 this. Will the Society refuse to hear our earnest •entreaty, and in opposition to our unanimous wish continue to support the direct cause ot the dissension and disunion among us, or will they not rather listen to our prayer and withdraw their support and thus put an end to the trouble ^nd enable us to return to the old paths p.nd again enjoy that union which was such a blessing to us and those around us? From the people of Metlakahtla and signed (or them by DAVID LEASE, Sbcrbtary. Maj. Gen. J. Touch. Rev. W. R. Blackett. Metlakahtla. When the Deputies had fully considered the Indians' letter, they asked to meet the people again, when they read the following, which was then handed to the Indians: — Dear Friends: Metlakahtla, British Columbia, April 30th ]8J?6. We have received your letter of 27 April, 1886. In it vou tell us that after having heard what we said to you m\ thursda^ evening, April 2*2nd, translated to you, you had decided not to give any answer. For this you give four reasons. These reasons we wish to notice in order. 1st. Because we have no authority from the Society to settle anything, but only to make enquiry and hear opinions. The word "opinion" is not quite correct. Our object is rather to ascertain facta — to obtain reliable information. It is our duty to use every means to separate what is fact from what is only opinion. We want evidence. The power to settle its own atFairs lies with the Com- mittee of the Society. But observe this, that while we have no power to settle anything, neither do we ask yoi now to settle anything. We are instructed to confer with you. This is shown hy the resolution read to you on Thursday. We know that the Committee hopes that after conference with you we may be able to come to an understanding with you as to what s'.iould be done. And this might enable them to decide on their course of action, in order to secure u peace either now or hereafter at Metlakahtla. This is what aM should cl***-''"'. 2nd. You say that you do not think anything would he ffained bjp^ going over everything when you have already told the Society in your letters what your troubles are. The Society know something from your letters as to what your troubles are. But conference face to face is the best way of obtaining full information. And for the pur- pose ot obtaining full information we have been sent out. 3rd. You say that you have not asked the Society to send us out. We had a long talk with Mr. Duncan In London. He then expressed his satisfaction at our being sent out to see you and assured us that you would receive us gladly. You did receive us on our arrival with marked cordiality and kindness This we heartily acknowledge with onr best thanks. At the meeting on Thursday the 22nd, we gave you an explanation ot our mission, and we said what seemed necessary to introduce the discussion of details ".t future meetings. Afterwards we invited you to ask an/ questions you desired either then or afterwards. You thanked us, and asked for a copy of what we had said, so that you might consider it deliberately, and afterwards ask questions if you wished, We promised you a copy the next evening and through John Tait you thanked ns for complying. with your request. On Friday evening about half past six we delivered the promised copy to John Tait Nothing passed between us afterwards, till we re< eived your reply. It seems hardly to agree with what you have done already, or with the courtesy you have shown us hitherto, if you tell us now, you will give us no answer because you had not asked the Societv to send us. 4th. You toll us that two of you with Mr. Duncan had an interview with Sir John Macdonald last spring, and that he then promised to consider the whole matter submitted to him in your letter. Vou think that it would hardly be fair to make any settlement until you receive his reply. We quite admit that in any under'tanding we may come to, it might be proper to reserve any points referred to Sir John Macdonald. But we do not ask you to come to any immediate settlement. And you have already ob- served that we have no power to settle anything ourselves. Wo w'sh on!" to prepare the way for a settlement hereafter. We do not therefore feel that these reasons need stand in the way of future conference. After giving these reasons for giving no answer, you go on to bring before us your view of we real state of the case. 25 I. You tell us that the two acres were Tsimpshean huuX and part oi the sito ol an old village befiire Mr. Duncan left England. Y<'n say that you never supposed the {Society would try to take those two acres from yoii on the ground that they had their buildings on them. You state that you were no psirties to tiie arrangement between the Govern- ment and the 8(»ciety about the two acres. We know how much importance y« u attached to the questionof the two acres. The Se- rotaries ot the Society tlieret'ore wiote to Sir John Miicdonald and to the Govern- Dientof Viet«»ria, and told them we were coming out to in- qni e into all these matters. When we were in Ottiwa, Sir John Micdonald was too ill to see any one on bnsinesri, we dare say ynu know this. But he had directed hisdepnty to write letters to the Agent ( f the Vmiinion Gi>vcrinneiit at Vict(»na, jmd to the Indian Supes all it can for your benefit, and will g<» on workini; lor your benefit still. It does not hold Mission Point only for the luntfit of those who adhere to it. It is bound to d> all it can for them But it is bound to hold Mission l'oint,and . It held it at first that the word of God might be introdfteed anion<4 you. It holds it now in order to «»fi:er you the full benefit of the religion of Chnst, which has so hajtp»ily be- gun to take root among you. Fob instance — you ha\ e been dei»rived hitherto of the Lord's Supper. This is one of the greatest privileges of the Christiiin l^eiigion', and every true Clirisiian has a right to it. While yotir Christianity is in this anil other respects imperfect, the Society cannot teol that its work of e.-tabliahing the Ciospel among you lius been completed. Many of you do not at present care to acccjit the miiii.^trations tlie Society offers t(» you. But that does not set free the Society from the duty of putting within your reach an uiunutilated Christianity. Further the Society cannot lose sig'-t of this, that at present yon are not, as fir as they know, supported by any Society. Thus tiny do not see any giiaruntie that the present state ot things will iie permanent among y-'U. They feel therefore that they iiiay at any time have to take lip again that responsibility for the support of the Gospel among you which they bore for so many years. III. You ask this oiiestion: Will the Societv, in eon- suleration of your prior claim to tiie land, and your earnest request, give up their claim to the laml! We must not deceive you by giving you an}' doubtful reply t * this question. We answer that we cannot in any way advise the Committee to give up their Metlakahila mission. Nov do we for a moment believe that undir any circumstances they will do so. Wo have already ex[)lained to you that y«»u are wrong in sup[)Osing that you have any claim to Mission i'oint. The Committee have already in- formed Mr. Duucau, through Mr. Wigram, the hontnary 2d i-ii I secretary, that they feel they have duties to fulfil both to- wards the mitive church, built up through the UiftMiis of this Society, and towards the members ot the Society at home. Wo cunuf>t therefore hold out any hope that your request will be complied with. IV. You tell us ot the circumstances under which the Mission at iMetlakahtla was established. You say that the wish was to tbrm one people, united by certain contiitions, to which they voluntarily agreed. From these you say, they could be freed by leaving the place it they choose. As to those conditions, wo must remind you of this, that the Mission was the Mission of the Church Missionary bociety that Mr. Duncan was their agent, and that he was bound to condu(;t the Mission according to the instructions and rules of the Society, so long as ho remained in their service. The Society do not object to such rules as are necessary tor the proper conducting of a Mission. But they do object to con- ditions being im|»o8ed which are not consistent with tlie ])riM- cipk'rf of Go-l's word, whi(?h even the law ot the land i-tjects, and which considerations of wh it is called '-General Pul cy," (that is, of what is good for all the jteople, declared to be bad) For nniforniity is not unity. And enforced nniforinity i.a m itters in which neither God's word nor wise men require all men to think and act exactly alike, c;in produce only in- sincerity and di.-^cord. The principle adopted among yon is that Religions Unity is necessary to civil unity. This the Society cannot sanction, nor give way to. It is contrary to the Spirit of God's word. And you know that the results of your attempting to apply it has been condemmed by the Government Commission which hold an enquiry here in November, 18)S4. The law of the land condemns these con- ditions. That people have voluntarily agreed to them does not make it lawful to enforce penalties, or to drive people away from t'neir homes for the conscientious breach of them. V. You remark that before the separi '^^ion the Society told you they wished to make some changes, and to bring you into direct connection with the Church of England. This is a mistake on your part. The Society is a Chur.ch of England Society. It sent out Mr. Duncan as a member of the Church of England. It always required him to teach you and conduct the service in the mission according to the general principles of the Church of England, which it be- fievos to be scrif«tural. For tho Chtirch of England sol- emnly disclaims all authority in matters of faith save that of the Word ot God. Thus there was no change on the So- ciety's part. But the Committee fouud that iu some things V bring Mr. Duncnn did not recojinize or obey the principles of tlie Chnrcli ot England, us they umlerdtood them. Spotnally, he told ihem Iiiniseir that none of you liad been admitted to partake of the Lord's f*uppcr. Yet some of you. he told them, had been true Christianp for many years.. Now, our Savionr conimauds Ili^ people to partake of the Lord's 8np- per You may see the command in I Corinthians xi, 2 ^ and in other places. He says plainly, "this do in remem- brance of me" The Committee had a very great respect for Mr. Duncan, but they telt that they could not allow him to and in the way of your ohoying this command of the Lord, nor coulil they permit h«ii to forbid your receivi>ig this, which is the privilege and right of every faithful Christian. Thus they were compelled, most reluctantly, to disconnect him from their service, in order to secure for you yonr full rights as Christians. VI. On one point, it apjiears from your letter tliat you do not tiilly understand the facts. Mr. Duncan was paid a sa'aiy i)y the Society, year by year, from iHoT, when lie came out to you at Fort Simpson, to l^Sl, when iiis con- nection wit!) the Society was severed. The Socit^ty also sent out money besides this t<»r the ex[)enses ot the .Mission; accordiuif to the rules, and to tlie actual practice of the Society, all money given for the Society's Missioi belongs to tlie Society, not to the Missionaries; all such money is sub- ject to the control of the Committee; it makes no ditference whether the money is paid into the Society's treasury in London, or given to any of its agents for special purposes, or to any Missionary by friends at home or abroad for any branch ot the work carried on by the Missionaries. This we can botii ot us state. from our personal knowledge. One of us .has learned it as a member of the Committee at home and abroad for many years, and the other as an agent of the Society, and as an acting Secretary for a time. Mr. Duncan collected money frcra the friends of the Society and as ho tells us, from others also. But as our agent he collected that money forour Mission; if he had not been our agent, the money would not have been given for our Mission, and he had noauthority to collect for any other. The following is one of the Society's rules. "Every in- •dividual conected with the Society in its different Missions, in whatever department ot labor shall keep a detailed and accurate account of the fuiHts placed at his disposal, in the form that may be pointed out to him*, and shall regularly transmit such accounts to the Parent Committee, or to their representatives nt the Miaaion, at such period ns may be spceitiod for that purpose." Mr Dimciiu tlieuousjjhtto have aecomitoy him tor this mission, wlioflier inv Church, scl.ool, sawmifls, or other purposes* ('llie Cannery \vu» ■estuhlished rif'ter the severance, and does not therefore come under the rule.) Part ot the expenses ot the other works came Irom trade pr« fits; but these protits ludong to the Society, since the UKhistries wore part ot the Society's Mission work tor your benefit. Mr. Duncan's irood manage- ment made them more thain pay their expenses It there had been loss on the winde woik, the Committee would haVe acknowledged their responsibility for making up that U>ss. A Missionary's whole time belongs to the Society, ac- cording t'> the agreement between hint and the Society. And even if a Mis-^ionary gives his own money to help the Mission, it becomes there«»n the property of the Society and not tliiit of the giver. Ft-r instunee. Mr. Wigram, the Honor, r/ Secretary ot the Society, has recently given fifty thousand di)llarst(>ra particular purpo->e in cmneetion wiih the Society This at once l>ecome8 the proj e-ity of the Soiiety ior that purpose, aiid ceases to be Wigrani's own m(»ney. VII. We were sent out to confer with yon that we might have every means of ascertaining the trivih, and we rely on you tt give us yonr help indoing so. We desire to conduct our enquiry u» a spirit friendly t«) all. We are bound ti> get the best evidence as to tiicts we can We have tieard some things, but we sliouid like to hear what yoti have to say as well as others. It is a principal of law and justice that if tlie best evidence is withheld by any party, less satisfactory evidence may be admitied And it will remain then f«jr those who give money to sup|>ort tiie work to form their own couclusious as to the actual state of the case Vin. We should have much desired that Mr. Duncan should have been present when we met and spoke with yring forward. It he does not ar- rive before we have t«) leave wtiiAhall L3 very si>rry IX. In conclusion we would ask you to consider care- fully one questiuu. We hU want peace; true, scriptural and "I 81 naj be money Jhiiruh, ry was works t«> the uciety'd [laiuige- h tliei-e would iug up t'ty, ac- Society, elp tlie »'ty and iiiii, the .'en fifty on wiib • of the n's own tliat we ill id we osiru to We are We ar wliat t»f law l>y any An(.l it H>it the state of Duncan ith you. lis prea- vhat we ith you, •e l>y us. not ar- er I'ure- irul and permanent pf «<;o. You have learned by experience tlmt some of your regulations for the government of your oora- munity have brougiit you into condict with the law of the land. You must see that it wil! be impossible iu the long run to carry out such regulations. Thu longer the contest continues the more clearly you will learn this. If you ex- amine the wtu'd of Goil, you will find that it lends no countenance to the attempt to override by rules the con- sciences of 3'our fellow Chnsthuis. Wo would therefore ask you, solemnly, and most kind- ly, whether you will not cease to impose, or attempt to en- force, such i-egulations as your, brethren and fellow Chiist- ians cannot conform to without doing violence to their consciences. Nothing more than this, we believe, is required, to re- store peace and harmony at Metlakahtia. 'Signed' TODCn. W. R. BLACKETT. Aprjl 30ih, 1886. To Mr. David Leask, For the Indians of Metlakahtia attached to Mr. Duncan. The people had much difficulty in restraining them- selves during the reading of this paper, and the manifest unfairness ol attacking Mr. Duncaniu hisabsence, when they might have brought up the charge at their interview with him in London, so exasperated them that several leit the meeting. At the close of the address Mr. Tomlinson charged the Deputies with making a cowardly attack with the intent to injure Mr. Duncan in the eyes ot the people, and he char- acterized the charge as a base and groundless slander. The Deputies said they imputed no motives. Mr. Tomlinson re pli'jd thit it was not a question of motives at all. The words contained a charge of fraud or breach of trust on the part of Mr. Duncan, and he would not sit there and hear an honored servant of God thus slandered. ^ Two days afterwards the Deputies proposed to Mr. Tomlinson that they should withdraw part of what they had siiid. This Mr. Tomlinson would not accept, and the followuig day two letters were received from the Deputies. These and a reply Irom Mr. Tomlinson are as below: *^ •' -.'i/ij Metlakahtla, May 3rd, 1886. "| Dear Friends: *' Mr. Tomlinson tells us that he understands a part of 11 '! ?2 onr lottor read to you Inst Friday as implying a clinrge of fraud against Mr. Duncan. This is entirely »i mistake, and we trust none of you will be misled bv it. Thu terms ot the do goniiblo men wouNI so interpret them. letter iniply no such charge, and we do not think that rea- We quoted certain rules and practices of the Society concerning aG<*ounts with its agents. These are fiicts within our own knowledge. It i;< quite possilde tluit Mr. Dinioin may not have l>een acquainted with them. Perhaps he was not even asked lor any accounts. This we do not know, but wo know that the rules exist. We quoted them only to sn<»w as we stated, thait the Mission with all coiuucted with it, was the mi»8i«>n of the Church Missionary Society. W<' have no 8usi>iiion whatever that Mr. Dunc:in ini.s.uscd or in any way niisapplietl the funds eiitrusted to liivi care. On the contrary we believe that he used them strictly and wisely for yom* benefit, and in a manner probably which the S"eiety would heartily ap|»rove. But thi8di>es not niter the fact that tho.so binds came to him as tin agent ot the Cliurch .Missionary Sotiety On tbi:) subject we felt that we had to remove a njisapprebension from your n»iiids. However the.se are all iriatters relating totie past, and have not much bearing on the question for the present. That (piestion is Himi»l_v this: Wtuther you will lor the future m aciordanee with tiie word ot God, "'Live peacealily with all men," esjieiially with your bretlieni who i\o not in all things agree witii you. , (Signed) TOUCH ' W. U. BLACK KTT. To ?vlr Daivid Lensk, For the Christian Indians at Metlakahtla, attached to Mr. l>uncan. 1 i ■U (copy.) Meilakahtla, 3rd May, 18; 6. UEAti Mr. ToMtJNSOX: Atl verting to what you said at the meeting on Friday evening, and to what parsed at our interview yesterdiy, we have written to DaVid Leask, as the re[»resintative «»f the Indian.-', disavowing any intention ot imputing unworthy mo- tives to Mr. Duncan, and assuring them that we Imve no suspicion ot ain thing of the kind. We are quite willing to be judged by the actual terms of our letter, but as you in- formed us that they did look upon the letter as reflecting on 1° * M 1816. ly, we «'.V I lie \y nio- ivc no iiig to •»»u lil- ting on his character, wethouffht it well to adopt this obvious means of removing, if possible, the misapprehension. We are, yours very truly, D. G. TOUCH, W. R. BLACKETT. The Rbv. K. 'J'omlinson, Metlakahtla. (OOPY.) Metlakautla, May 4, 1886. Dear Sirs: I have seen your letter to David Leask explaining the sense in which y«>u wish vour words respecting Mr. Duncan's manngoment of the Society's Junds to be understood. As you have adopted this formal manner of contradicting what, to the people and myself, seemed to be the plain meaning we gUuily accept your interpretation. At the same time I cannot help feeling surprised and grieved that on a point of so much importance you are so ignorant as not even to know whether the Society asked lor any accounts, and that with- out taking the least pains to enlighten yourselves you gave utterance in a public meeting to a statement which had you examined iuto the matter, you would lii^ve knowu to be un- founded. Yours sincerely, ROBERT TOMLINSON. Major Qbvbral ToticH, Rev. W. R. Blackett, J^etlukahjtla. After the receipt of these letters the people held sev- eral meetings to consider them and the Deputies' address ol 30th April, and finally a reply was drawn up and handed to the Deputies, as also a notice to the Society to leave the two acres. Mr. Tom!!nson also drew up a letter shewing that in past years the Society had no desire to force the Church of England on their converts. The Documents are as follows: — (copy.) Metlakautla, British Columbia, May 4th, 1886. Dbar Sirs: — In your first interview with us you would have misled 84 * ) ; U8 into the belief that you had come from the Society seek- ing reh'able information to enable them to decide upon a course of action. Your second communication shews us that this was not the intention of the Society, for they had already made up their minds as to how thoy would act in the only two matters which really concerned us and them, and stood in the way of peace being restored. So that any discussion of matters in conference would have been so much waste time. You tell us the Society will pot give up the two acres, and you refer us to some "decisions," as you are pleased to call them, but what are in reality only the opinions ot individ- ual Government officers, and then boldly assert we can hav« no claim on these two acres. The God of Heaven, who created man upon earth, gave this land to our forefathers, some of whom once Uvea on these very two acres, and we have received the land by direct succession from them. No man-made law can justly take from us this the gift of Him who is the source of all true law and justice. Relying on this, the highest of all titles, wo claim our land and notify the Society, through you its deputies, to move off the two acres. But you tell us it is not only to maintain the Society's claim to the two acres that they refuse to leave Metlakahtla. They wish to continue the division among us. The Society, you tell us, caijnot sanction the principle adopted by us, that 'Religious unity is necessary to civil unity," and even dare te i us that this principle is contrary to God's word. How >ou can reconcile this last assertion with the history of God's people of old, a.s recorded in God's word, and with other portions of the blessed scriptures, we are at a loss to imagine. You stand forth as the champion of disunion, civil and religious. Ever since the disruption we have been credited with being the cause of the existence and continuance of the dis- sension among us. Now, at last, the truth has come to light, and it is clear to all men that to the Society, and to the Society alone, belongs this proud distinction. For by leaving Metlakahtla the Society can at once and completely put an end to the dissention. For unity we came here. For unity we remained here. And for unity we are prepared to contend to the last. God inclined our hearts, while we were still in the midst of the strifes and divisions at our old heathen villages, to accept this principle. God has blessed us acting on this principle, and God will help and defend US contending for this principle. Y. never. It is < teacher it, but Society butions Gospel, ant male right o^ help of If not, \ such ric Englant land wh ward fo times bj yet non^ first tim when th introduc England land, or pendent iesin ac< Our Stat to make the Chn this upoi dance w only sho position You It is not Society i us hesita blessed ] pect for mixed uf good tin consider the way Aga; nectio.n v the prese 86 Yon say we have departed from the Society. We never, by any promise or agreement, joined the Society. It is quite true the Society sent out and supported our teachers. We remember this and leel grateiul to them for it, but this does not bring us into connection with the Society. The money was not the Society's, but the contri- butions of Christians to God to aid in the spread of hid Gospel. Does the society for the prevention of cruelty to animals, which is also supported by contributions, claim any right over or connection with those animals which, by the help o[ their paid agents, they have rescued from torture. If not, why should the Church Missionary Society claim any such right in or connection with its converts? Agnin you speak to us as if we had left the Church of England. We were not asked to join the Church of Eng- land when we came to JVletlukahtla nor when we came for- ward for Baptism. Though we were visited at various times by ministers of that church who baptised many of us, yet none of these asked us t(» join the Church Enghind. The first time we were asked to join the Church of England was when the Society decided that the Lord's supper must he introduced among us with the ceremonial of the Church oi' England. At once we ol)jected to join the ( hurch of Eng- land, or any othar denoniination, preferring to be an inde- pendent Native Church with power to regulate our ceremon- ies in accordance with Gods' word and as best suited our needs. Our statement in our former letter that the Society proposed to make changes and bring us into direct connection with the Church of England and that it was the attempt to force this upon us which caused the disruption is simply in accor- dance with the fMcti, and your attempt to explain it away only shows how ignorant your are of these facts and the position assumed by the Society in the matter. You say we have been deprived of the "Lord's Supper." It is not so. No one has ever done this. The way the Society and its agents have been and are acting has made us hesitate to adopt the rite. Not from forgetfulnessof our blessed Lord's Command, but because through love and res- pect for Him we would not let this His precious gift be mixed up in the controversy. When out 'jJod, in his own good time, has restored us to unity and peace, we can consider the subject and introduce the rite among us in the way most nearly according with what is written. Again, you tell us that because we are not in con- nection with any other society you see no guarantee that the present state of things . will be permanent. We see the highest guarantee in such beautiful promises as that which was a source of ouch conifort t.» St. Paul when he says "My God shall supply all your need," and while we recognise the truth that God often uses human means, have the high- est warranty of scripture that he u not only not dependent on theni hut sometimes even refuses to upe them. Your re- flection on Mr. Duncan's conduct while in c3nection with the Society, excited in us a feeling of painful surprise that two Christians sent out by a Christian Society could come all the way from England, and in his absence, try to damage the character of one whose service God has so signally ack- nowledged. In your letter of yesterday you have, we are happy to say, explained a part of what you originally said, but you still cling to your unfounded assertion that we are indebted to the Society and not to Mr. Duncan for the exis- tence of the various industries established among us. We knotv better and so their assertion gods for nothing. You say the Society still cares for us and is anxious to do all it can for our benefit. Hew has it shown its interest in us? By bringing ship» of war and Government officials to overawe us, by dragging us before courts and magis- trates, by fining and imprisoning some of us, by upholdmg and supporting everything they have seen to be objection- able to us, and by refusing to do any one thing we aaked for. "We do noi cp'1 this love and care but perseuction. By distinctly refusing to give up our land or remove from Metlakahtla the Society has taken away the need to further discuss matters, and we wish this letter to close the corresponde n ce. We believe the time tor conferring about or discussing matters has passed,and the time ior deciding how best we can obtain the object we have in view has arrived. From the people of Metlakahtla and signed for thert by (Signed) DAVID LEASK. Maj. Gen. J. S. Touch, Rbv. W. R. Blaci^but. Mbtlaeastla. $ Nil m m (copy.) Metlakahtla, British Columbia, Mh\y 4tb, 1886. To the Church Missionary Society of SaHsbiiry Square^ Lon- doUf England, its Deputies Agents., and ail others ^'Ao may have power to a<:t for it. NOTICE We, the people of Metlakahtla hereby notify yon to move ofi and leave that part of the village site of Mctliir kahtla, commonly known as Mission Point, as we cannot consent to you occupying this portion of our land to be a continued source of disquiet and annoyance to our village. (Signed) for the people of Metlakahtla, DANIEL MEASHKUMKGEN JOHN TAIT ROBERT HEWSU THOMAS NEASHLAHPSP. Metlakahtla, May 4th 1886. Dbar Sirs: In the accompanying letter of the Indians, I find the statement that " they had never beon asked to join the Church of England." It might well be a question how this could be consistent with the fact that from first they had been under the instruction of those who were members of the Church of England pnd sent out by the Society as such. As one who was for many years a mis- sionary of the Society atid for some eleven of those years the only ordained missionary attached to the Society's North Pacific mission, I wouhl beg leave to lay before you some quotations from the Society's annual letters to the mission- aries, from which it will appear that such a result was not only compatible with consistency on the part of the mission- aries, but even in direct harmony with the views of the Society at the time. These quotations are marked A. B. C, and are from the annual letters of 1870, 1877, 1878. To these I add an *^xtract from a letter of mine to the Com- mittee dated Ankihltast, August 28th, 1882, written before I left the Society. It is marked D. This extract is but an epitome of the principles which actuated me while in con- nection with the Society. Nothing was introduced which was in any way contrary to the doctrine and practice of the Church of England. While at the same time we always considered the native Christians had the right to choose 58 I whenever they wished to do so, such rules, orders, and ceremoniak as were consistent with the word ol God and for their benefit. Of course it was understood that whenever they did so they would be forming themselves into an Independent Native Church, and must not count upon furthe** help trcm \\he Society. We followed the example of the Apostle 1 auL Him- self a member of the Jewish Church, and sent out by that Gharch, but establishing Independent Native Churches at the various scones of his labo-s. Yt' "b sincerely, liOBT. TOMLINSON. Major General J. G, Toucii, Rev. W. R. Black ett. QUOTATIONS. Church Missionary House, London, September, 1876, annual letter 10 MISSIONARIES. A. "The time seems to have come when Native Christian inde- "pendence may be still further extended, when the "Native Church may not only draw still less upon "European resources than it does at p-eseiit, but when "by assuming a more distinctly nat; i (• ;f aracter, it may "exercise a more powerful attvr '.'oa on the heathen "population by which it is s^ r }.io'yi. We would "therefore siigjjfest that Mi8oiot..r! - ji'.v.Mjld represent "this subject to their native brethre, t'Sf-icially 'o the "leading Laymei) amongst them. Letcie idea become "familiar with them, let the Lay delegates of the "Church Councils have it frequently brought before "them and should any circumstances arise indicating "the advantage of Church independence let the Church "Committees and district and federal Church Councils "at once take action. A goi'-al request from Lative "Christians in at)y Mission ;' ; "u independent native "Church would be irresistible/ Church Missionary House, London, October l&c, 1877. • ASf^UAi. LEITFR TO MISSlOiS ARIES. B. "Bat while as members of the Church of England the Com- "mittee and the Society generally desire to act in strict "obedience to the laws of that Church, as well as in con- *'^ a' L •iiting 'h\ Corn- strict n con- 8» *^forraity to its spirit they must protest against the same "restrictions being imposed on those Native Christians "in various foreign countries, whom it has pleased God "to bring to the profession of fiiith in Christ through the **Society'8 instrumentality. **What the Committee wish to see in these converts is not "submission to the Church of Eogland, but the desire "for, and ultimately the attachments to, an Indepen- '■^dent Native Church." *-Tuc Society's object is the Glory of God in the evangel- "ization of the heathen and not the aggrandizement of "the English Church. At the same time they regard "it as more honorable to ihe Church of England to be "the Mother of independent children than io be the Mis- 'tress oi subject communities." «* ::i Church Missionary House, London, Oct. Ist, 1878. ANNUAL LETTER TO THE MISSIONARIES. "This independence of European help will necessarily in- "volve independence of coercive European control. Of "this we must not be afraid. Our object is not the ex- "tension of the English Church. In many fields such "an object would be unattainable. * * * The "connection therefore between the Church of England "and those native congregations which have been form- "ed through the labors of the Church Missionary So- "cicty's Misionaries must be regarded as provisional "and temporary. The ultimate relation will resemble, 'probably, that which is cherished in the Protestant 'Episccpul Church of the United StateSjlraternal or even "filial afl^ection, but not the smallest approach to su- "bordiaation." Aukilittart, August 28th, 1882. LETTER OF REV. R. TOMLINSON TO C. M. S. COMMITTEE. My effort among these poor people from the first has beet "to teach them the simple Gospel, to lead thim to "study their Bibles, to encourage and help them to rise "out of their physical as well as moral degradation, and "to advance their temporal interests. I studiously "avoided drawing their attention to Church or Sectarian "divisions or dissentions, and aimed chiefly at uniting ''them in the closest bonds to fight against heathenism "and those temptations which their position exposes "thpm to." (( 40 mt The reply of the Deputies to Mr. Tomlinson'a t\«ro letters of the 4th together with a further letter from him con- cludes this correspoudenee. (COPY.) Metlukahtla, May L0th,1886. Dbar Sir: We have defferred a reply to your to letters until we had an interview with Mr. Duncan, and now we desire to remove certain misapprehensions which these letters disclose. First referrinjif to thul which is areply to ours of the 8rd inst. We observed that you have misunderstood our statement re- garding the application for accounts. The allegation we inude was that the rules ot the Society required Mr Duncan to remler accounts of the money he collected ior the church, the stores, and the iiiduntries, as well as other operutions of the Mission, in refutation of statements made before the Government Commission and appurently believed by the Indians. We were awaro that accounts had been furnished in connection with certain operations of the Mission, but on takit)g over the books of the Society from Dr. i*raeger, at Victoria, under instructions from Salisbury Square we lound that the twelve leaves of one ot the Society's Books which from the index we learned contained the accounts of "the secular fund" bad been cut out and we were nor aware wheth- er that account had been rendered or whether at any time during the years since 1867 it had been called for. We wrote at Victoria for information, and all the original ac- count rendered reached us by the last mail, neither the accounts of the secular fund nor of any of the indi itrics ap- pears to be included. The statement we made was not based on the fact that the accounts were or were not tendered or called tor, but on the rule which required that they should be rendered, and it was not therefore as you supposed unfounded. The fact alleged is unquestionable. Adverting to your other letter of the 4th inst., which accompanied the letter from the Indians of that date, we observe that you have misuiidorMtood the purport of the ex- trat;ts from the atmual (circular?) letters, appended to your letter under reply. You will see by the teims of these ex- tracts that they are designed to encourage the devol|»ment of Independence in the native churches, and you have ap- parently overlooked the very important fact that the inde- pendence encouraged is that of the converts gathered out from among the heathen whom the Society desire to see self-supporting and selt-governiug, and not of the }iIuropean u that Ut OD und fact Missionary in their employ, who is of course under the same obligation as when he entered the service of the Society^ wl atever may be the condition of the native church. , No native chui;ch, v. hich has to be governed by foreign mis-" sionaries and supported, even in part, by external aid, has attained the condition referred to. You will also observe that in referring to the organization of native churches in the Society's Missions, the letters contemplate Church Committees, district and Federal Church councils, etc., with a number of native pastorates and native pastors, as at present existing, in the more advanced missions un- der the Church Missionary Society, and not a mission in the condition of the Metlakahtla Mission, in which there is no ordained native pastor. However incipient may be the condition of o. body of native converts, the Society cannot prevent them from leaving the Society if they choose, but such an unusual contingency is not contemplated. The let- ter of the Indians expresses a wish that it should close vhe correspondence, and its tone and tenor, which we greatly regret, render it advisable to comply with that wish. We are, yours, very truly, . [Signed] J. TOUCH, W. R. BLACKETT. Rev R. Tom in son, Matlakahthla. June 2nd, 1886. Dear Sirs: The ground which you appear to take in yours of the 20th ultimo, as regards the accounts is: "That the rule of the Society required Mr. Duncan to render accounts of the money he collected for the Church, the Stores, the Indus- tries, as well as other operations of the missionary." You speak of the rule of the Society, but you do not say when it was made or bow long it has been in force. It the rule was in force when Metlakahtla was founded, then the whole con- duct of the Committe and Secretaries of the Society for over twenty years in approving of these works and indus- tries, and yet never once asking for accounts of expenditure on them while they regularly received and accepted the accounts for all Society's money expended during those years, shows that the rule did not refer to such industries at all. But if the rule you refer to is of later d.ate, then the Committee and Secretaries kept it a prolound secret, and now more than three years after Mr. Duncan has lelt the' ift Societjy it is brooght to fight for the ffret time. It aeenifs nnoecessary to discuss the matter further, as when you re- turnto Loudon where the accounts are, and consult with thosewho were responsible, you will see that tfae position you have assumed is simply untenable. As regards the ox- tracts Irom the annual letters which I appended to my letter of the 4th ult., your position seems ta be this, as far as I can understand it. You admit the letters were intended to encourage independence in the native churches, but you say that they in no way sawctioned the idea that these churches continue to receive any pecuniary help from the Society, or that the European missionaries could be the heads ot these independent native churches, and yet con- tinue in the pay of the Society. This is exactly what we contend the letters do mean, and it is what has occurred at MetUikahtla. The native Christians have decided to form an Independent Native Church. Tliey expected all pecu- niary help from the Society to be discontinued, and were prepared to bear their own burdens. The formation ot an Independent Native Church by the native Christians, while it did not alter the position of any missionary at Methikahtla towards the Society, it necessitated his deciding whether he would, at the requetit of these Christians give up the Society and his salary and become their minister, or continue a missionary of the Society and seek that sphere ot labor the Society might pojnt out. In neither case did it justify the Society or him in opposing or thwarting the action of these Native Christions. When you have an opportunity ot reading the letters in full from which the extracts were taken, you will be able to judge how little tlie reference to the Church Councils, etc., which only occurs in one letter has to say to the matter as a whole, although you seem lo base on it the idea that the letters cannot refer to Christians in the condition of those at Metlukahtla» Yours sincerely, liOBT. TOMLINSON. General J. G. Touch, Kev. W. li. Blackett, POSTSCRIPT. Metlakahtla, Jan. Slst, 1887. Fince writing the above, the printing of which has been unex; ectedly delayed, my attention has been called to a paraoraph in the C. M. S. Inlelligencer ior Dec. 1886, which sadly illustrates and accentuates the leading characteridtics 4» .t of previous notices viz: iguort.nce, inuendoes and untruth- fulness. Notwithstanding the frequent communications which the C. M. 8. Committee acknowledge to have r-veived from their agents here, and the visit of Deputies last spring they are still so iffnorant of this land question and its bearing as to say "The Provincial Government arranged to survey the land as a token of their control over it, cind to appoint an Indian agent." It was the Domminion and not the Pro- vincial Government who did thip. The point would hardly be worth referring to were it not that the C. M. 8. so con- fidently asserts their thorough acquantance with the case in all its bearings. The force of the charge against Mr. Duncan of sanction! ng lawless proceedings, accompanied as " is with the iu-^inuation that he instigated them, must neces- sarily depend on what action was taken. The Indians put up a house on the two acres, and they stop^ cd a surveyor. The Indians claim the two acres which are situ^ited in the middlo of their village as their property, and they also claim that these two acres were unjustly taken from them by the Provincial Government. Legal opinion went to con- firm their claims but the Government refused to surrender the land and it was that the matter might be tested in the courts that the house was quiekly and quietly erected on the land. No interference was made with the Bishop's domestic arrangements. This was a perfectly legal and proper proceeding on the part of the Indians and carried out in such an orderly way that even our adversaries eould not associate it with disorder or riot. In preventing the surveyor sent by the Dominion Government, the Indians were simply asserting cheir just and equitable right to be dealt with on the same principle and in the same way as alf. other Indians in every other Prov- ince of the Dominion. They are not asking to be permit- ted to prevent the settling up of the country, but that those privileges and rights which they *iave enjoyed for ages, and from which they derive much of their living, should be secured to them, or where this is impossible, that they should be remunerated for their loss. That in flopping the surveyor they unwittingly viohited a provincial statute is true, but it is also true that as soju as they knew of the statute they immediately pleaded guilty to the violation, ex- pressed their regret, and bore their punishment without a murmur, and thereby gave proof of that law abiding and Christian true spirit which has actuated them trom the first. 44 f As rewards that portion of the paragraph which Vefeirs to the landing of Bishop Ridley, hud it appeared ina^ or- dinary newspaper it might well he treated as a huge jWe, hut appearing where it does it aftbrdsaraoat melancholy ex- ample of the length to which the agents of the Society,, em- boldened by our long forbearance and silence, are prepaif-ed to go in their endeavour to blind christians at home and to bolster up the indefensible position of the Society at Met- lakahtla. That the building was occupied by armed men — that there was the amallest idea ot preventing the Bishop's landing — or the least show of resistance, or any ground for apprehension on the part of Bishop or Mrs. Ridley, or that crowds of Indians awaited him,or that they were cowed by and fell back from his armed adherents, is all simply untrue. Can anything be more lamentably shocking than that, in giving a simple account, those who were eye witnesses and supposed to be above equivocation, much more falsehood, should fall so low. Two questions naturally suggest themselves in connec- tion with this incident. The first is, whether the Bishop, ])y sanctioning, it not directly approving, of the con- duct ot the (J. M. S. adherents at Metlakahtla, men and women coming armed to protect him and this be it remembered against those who had not even threatened him much less displayed arms, whether, I say bearing this in mind, the saying "that Missionary work which once was carried on by a Henry Martyn is now car- ried on by a Martini Henry," has not passed frc>m a sceptic's sneer to rm actual fact? Thf second and more serious question is, if the notices of thes'j missions which have appeared in the Society's pub- lications are so much at variance with the facts they are supposed to relate what credence can be given to the accounts of the work carried on at other missions of the Society? Has not the time come when the Christian public should demand an opportunity of judging of these fiicts other than from the garbled accounts of prejudiced secretaries. ROBERT TOMLINSON. ^ - L , I ) ,'! hi : 1 ; I ? '/tJl^J,' vr^y •( 1 t >> t) ■i*:5i!;?.-M;r.;f -i: ii iV^\ I