THE STRUGGLE BETWEEN THE WESLEYAN METHODIST CHURCH MISSIONARY SOCIETY AND THE FREE CHURCH OF TONGA.

"Since it appears to be the will of God that man should be free as He has made all men of one blood, therefore shall the people of Tonga and all who sojourn or may sojourn in this kingdom be free for ever. There shall be but one law All men are

in Tonga for chiefs and commoners, for Europeans and Tongans. free to practise their religion and worship God as they deem fit in accordance with the dictates of their own consciences. The Sabbath day shall be sacred in Tonga for ever. It shall be lawful for all people to speak, write, and print their opinions. . . . The king shall govern for the good of all his people."-Extracts from "The Declaration of Rights" of the Constitution granted by King George Tubou and his Prime Minister in 1875.

Let us note some of the little things that may happen under so grand and so grandiloquently worded a Constitution.

This historiette begins, long before the date of the Constitution, with good King George I. of Tonga, fifty years ago the original "King of the Cannibal Islands" of fabulous history, converting Tongans and Samoans to the Wesleyan religion. 183 (The Church here, in later days, calls its Sectarianism, "Religion," and the creed of its opponents "the New Religion "118. 87. 125. 120, and "the work of the Devil.") 162 Conversion was effected, in those early days, by the persuasive means of battle, murder, and sudden death. 184 It meets with the unqualified approval and the pious blessings of the present Church, 164. 170. 185 The Wesleyan Church is thus settled comfortably in Tonga at the above-mentioned trifling cost; to which must be added an expenditure in all of (the Wesleyans say) over a million dollars in

EXCERPTS FROM TONGAN OFFICIAL DOCUMENTS.

Mr. Moulton is charged with printing and publishing certain strictures on the Tongan Government in his introduction to a work called (1) The Local Preacher's Paper, No. 2, pp. 5 and 6, calculated (2) to lead the subjects of His Majesty King George to disaffection towards his Government, viz.:-(3) "Who is it that imposes burdens nowadays? Who put up the pound? (4) and forbade cricket? (5) and increased the taxes, and the educational tax, and such things? Whilst he was here" (meaning the Rev. Shirley Baker, Premier of Tonga) (6) we awoke of a morning in disquietude as to whose land had been taken away (7) and what town would be pillaged, what good will be forbidden, and (8) what new law would be put up."

"The increase of (9) taxes and other laws being passed by the Legislature of the kingdom, Mr. Moulton was not acting in opposition to me only," replies Mr. Baker,but to His Majesty and Privy Council, and also the Parliament and the law of the land, and has, therefore, in the opinion of the Tongan Government, (10) been guilty of abetting the people in sedition, and most seriously disturbed the peace of Tonga, and (11) indirectly influenced seditious action of the prisoners now awaiting their trial for sedition; for had they not had such conduct before them, and that from a missionary, it is hard to believe that even they would have acted as they have done."

Mr. Moulton in defence employs the tu quoque line of argument. "My reason for writing thus was the strictures of Mr. Baker that appeared in the Boobooi on the Church laying burdens (12) on the people, therefore I wrote these sentences to show how inconsistent it was for him to talk thus (13) while he himself was laying burdens on the people. For although they emanate from the Privy Council, yet who is ignorant of the fact that they are Mr. Baker's doings? With respect to waking in the morning in disquietude, wondering whose land had been taken away and what town had been pillaged, such was actually the case in Tongatabu. (14) Some

It gradually

missionary commissariat, about half of which is subscribed by means of representations, 171. 178-9. 181 not always scrupulously fair, in England and the Colonies. 167. 77 usurps as much authority as the Church of Rome did in the old days, and becomes as dangerous to individual liberty." "186

72

The mainspring of this great enterprise, for a number of years and until very recently, was the Rev. Shirley Baker, an autocratic missionary of great parts, an able organizer, statesman, administrator, and leader of men, and the real author of the Constitution from which I have given extracts above. I will treat of his noble secular reforms in another place. From a religious point of view, his domination from first to last was a theocracy of iron 101 doctrine 12. 13. 16, 21 and ceaseless prayer; where subscriptions were wrung 18. 67 from terrified natives 168 by armed 19 policemen ; 17 and crops were seized 61 in the name of God; 15. 64. 80 harmless games were forbidden; women were not allowed to smoke tobacco;* and where draconic laws punished, by conveniently heavy fines, that intercourse of sexes considered, from time immemorial, chaste by native custom. The strictest puritanic principles of the cold Covenanters of Scotland and of Cromwell's metaphysical Independents, were thrust down the throats of tropical native men and women to whom they were quite unsuited. The literal meaning of Tongatabu is "Sacred Tonga," so, under Mr. Baker's régime, the kingdom of George I. was known, in the profane colonial world, as "Holy Tonga." †

Going too far for the Wesleyan Missionary Society, ostensibly, in his theocratic government, really in the direction of being too independent in his manipulation of the enormous Church funds so obtained, 69. 72. 174 Mr. Baker is called upon to resign his position .premises belonging to David Tonga and Valu were taken from them by force. The Government asked them to give it up but they were not willing, and then the Premier took it from them by force and sent the convicts to clear it. With respect to the pillage of a town, it was reported all over Tonga that it had been proposed in the Privy Council to lead an army and pillage the town at Mua (15), and it would have been done but for Tuibelihake.'

Mr. Baker, in reply, traversing the defence of Mr. Moulton's "infamous, seditious, and libellous article," gives us a peep at old missionary tactics thus: "In the Boobooi I showed how, under the régime of an Independent District, would no longer exist the evil (16) of the old state of things, when the Government compelled the people, as slaves. (17) to build the churches, the houses of the native ministers and teachers."

In defending his new land laws Mr. Baker thus again criticises the old state of things: "It was a part of the system then in vogue, a semi-state aid, the churches, the missionaries' houses, and the native ministers' houses, being built by the Government; in fact, everything was done by the Government, and all had to unitemembers, adherents, those willing and those unwilling (18)-and many a (19) native has been thrashed and punished for not doing his portion."

The new land laws are undoubtedly beneficial to the native race, as is shown in another chapter. But, according to this candid critic from their own flock, the old state of things in the land-sharking line in Tonga, as persisted in by Mr. Moulton, even out New-Zealands the old New Zealand missionaries in their monstrous land claims. Mr. Baker says: "Mr. Moulton's conduct is (20) thus most culpable in

Camping Among Cannibals, by ALFRED ST. JOHNSTON, p. 36.

+ Vide Holy Tonga, by "THE VAGABOND," a series of articles published in the Melbourne Leader.

in the Wesleyan Church. He immediately steps into the semicircular, semi-religious, and in both all-powerful position of Premier to King George.

To his old place at the head of the Wesleyan Church, after awhile, succeeds an opponent worthy of his steel-a very tough customer indeed the Rev. Mr. Moulton, who does not mince matters with either King or Premier, and who tells them, in refreshingly strong language, what he thinks of them, 56, 109, 95. Mr. Baker and the King retorting in equally candid strains. 20. 26, 55, 93, 129

In retaliation 168 for his dismissal, or forced "resignation," to speak more politely, possibly combined with other excellent motives, no one knowing better than he the faults of his former Church, Mr. Baker persuades the King to have a Church of his own. George I. is a pious Christian. He is delighted with the idea of having his own gods and the subscriptions all to himself. And so the fight begins.

The King proclaims to his people that they are not to be Wesleyans any longer; that he is going to have a Church of his own, to be called the Tongan Free Church; and that those men and women the extreme. If in opposition to the King's wish, and the wish of the Wesleyan Church in Tonga, and I may say of the native ministers and Quarterly Meetings, and also of the almost unanimous expression of the last District Meeting, Mr Moulton persists in carrying on the old state of things, (21) for reasons well known to many, is it right for him to try and create complications with the British Government, and thus try to compel the King and chiefs to unjustly (22) give up their lands by force? Would any missionary dare to (23) claim lands lent under such circumstances in Fiji or even in (24) New Zealand? Such a thing would be scouted (25) as a glaring robbery and an unjust oppression of the weak. Moulton's explanations about disquietude and pillage only make matters the more serious and libellous This statement (leading an army to pillage Mua') I must confess," continues Mr. Baker, "shows (26) how little reliance is to be placed on Mr. Moulton's most solemn statements. The whole thing is a most perfect fabrication."

Mr.

In a petition to Queen Victoria, translated into English by Mr. Moulton, appears the following, characterized by the Tongan Government (27) as "a malicious libel against the Premier": "Mr. Baker does not perform the duties of his office according to the laws, and yet it was he that composed the laws that now exist in Tonga, and he accomplished that work while he was head of the Wesleyan Church in Tonga, and now he is deposed (28) from that position for his wrong-doing."

It is further charged against Mr. Moulton that he "keeps up a continuous agitation by his sermons and his addresses, and is not only destroying the confidence of many in the Lotu, but keeping the islands in a state of agitation (29) such as would never be permitted in any part of the civilized world;" also that "the mission press has been used for other purposes than those for which it was purchased, and it has been (30) misused by Mr. Moulton; that the members of the Wesleyan Church, who pay for the press, have a right to explain to the Conference of the conduct of Mr. Moulton in his using the mission press for political purposes, and thus becoming, in opposition to the laws of the Church, a political partisan. The Nui Pakai is a paper printed by the assistance (31) of Mr. Moulton's head printer, and by the use of the mission press, which press is paid for partly by me (says Mr. Baker), "partly by monies collected by myself, partly by monies collected by native subscriptions and missionary meetings, and was given to the college to be used for mission purposes. It is useless for Mr. Moulton to say there are many things in it which he dislikes while stating it should not be forgotten that the High Commissioner said, 'He wished it could be read by King, chiefs, and people.'

"If the High Commissioner ever made the remark" (sarcastically adds Mr.

who do not immediately join it must be prepared to take the consequences. Countenanced and encouraged by Mr. Moulton, many of the lieges object.

Mr. Baker institutes accordingly a series of petty persecutions directed against, not the Wesleyan religion, for which he continues to express feelings of Christian fellowship, but "the adherents of Mr. Moulton."110. 134-7. 142 He puts on an education tax, 5 forbids cricket, harasses them with new laws, and lays burdens upon them. 13, 3 Lands, long occupied, he vexatiously takes away, on the plea that they are the private property of the King, and only lent till he require them for his own use.

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6. 14

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Mr. Moulton on his part is not idle. At Mount Zion, an appropriate spot, the site of the old fort and battle-ground, he preaches a stinging sermon against Mr. Baker 48 from the telling, but not very polite, text, "For what is a man's advantage if he gain the whole world and lose himself and be cast way?"49 backed up by an appropriate lesson, 50 in which a parallel is drawn between Saul and Mr. Baker. 57 Singular to relate, Mrs. Baker, who sits under the eloquent divine on this occasion, 51 seems most irritated by the

Baker), "he must have been grossly misinformed of the libellous nature of its articles; the (32) obscenity and filthiness of its language. Whatever Mr. Moulton may call his periodical, it is not simply a literary magazine, (33) but a political pamphlet as well; that is, a newspaper, and a newspaper printed at the mission press at the expense of the Tongan Wesleyan Church. The college

is no longer an institution for training young men for the work of the Church, but is, as it is at present carried on, (34) a political institution beyond the control of the District Meeting or Methodist Church- an institution for the dissemination of Mr. Moulton's views and politics, yet supported by the funds of the Church."

In answer to the serious charge of anathematising King George as Uzziah, Mr. Moulton says:-"When I visited him (Albert) one day (35) I saw he was near his death; no medicine seemed to give him relief, and I thought that, perhaps, the reason was that (36) God was angry at the King's threatening the Church, for I am one that believe that God's dealings with His people are still (37) somewhat after the fashion of the Jewish dispensation; that is, that some sins are sometimes punished in this world, and I know that such has been the belief of (38) other missionaries also who have been stationed here. I also think it a very serious (39) thing to threaten the Church, so I went to see the King, and said if there was anything he was anxious that the Church should do that he should tell us, and we would give his wish every attention, but on no account (40) to threaten, for I was afraid lest his family should perish.'

King George Tubou, after being cursed by Mr. Moulton, appeals to the Sydney Conference, Lifuka, 30th October, 1883:—“Am I not gray-headed (41) working for the Wesleyan Church, and does it become Mr. Moulton to speak thus to me? And not only so, but the work he is doing nowadays - his continually fighting the Government, and also the language he has just used in the district meeting now being held. Mr. Moulton is my enemy. I have fought him, I am fighting him, and I will fight him. Is there anyone who will expect that the land will be at peace, or the Church in a good state by such language or such work? If you grant my request to recall Mr. Moulton, I thereby promise that you will never repent it; but if you do not, it will be plain enough to me and my people (42) you do not wish for Tonga to be at peace and prosper; and therefore you must pardon me-although I have desired to finish my days in the Wesleyan Church- yet when my church, which I am building in Nukualofa, is finished, I shall seek a minister of another denomination to conduct my services and that of my people."

Mr. Baker: “Before giving my evidence about Mr. Moulton's conduct, I beg to protest against the person employed (43) by Mr. Moulton, the plaintiff, namely, Mr. putting any question to me in consequence of his having grossly insulted

winding-up, rather pious hit, "Let us pray 60 for Mr. Baker, that his goodness may return." He preaches other sermons, 52 and issues 33 manifestoes, 92 and makes ambiguous statements, stirring up to rebellion, 29. 11. 96. quite in the Mark Antony style. 58-9, 86, 118-147 He goes about saying that Mr. Baker was dismissed from the Wesleyan Church for wrong-doing. 28 He issues seditious circulars, 10. 27 and uses the Missionary Magazine as a vehicle to write articles against the Government. 1.9 He is editor of this paper, which is supported by general subscription;30 and he is in some ways connected with another paper, of which, I regret to record, his enemies say, obscene language is one of the weapons. 32 The college is used as a political engine. 34 The ancient abuses 1 of fleecing the natives 74 by forced contributions and contraband 83 trade are steadily persisted in, 21 61-65 and increased. 22-5 64-84

His disciples and native ministers meanwhile have been joining in the fray.133-4 So heated a partisan 43 does one gentleman become that he insults Mr. and Mrs. Baker by stooping down and 44 showing to them his posteriors. He is a European, and in an official position! A native minister also grossly insults 53 Mrs. Baker. The Reverend Premier, I am grieved to record, gives only to the lesser scoundrel a sound thrashing. 45

"Thrash a minister!" 46 cries Mr. Moulton from the pulpit 47 with horror. "If a minister in Sydney were to be thrashed by the Premier of that country every pulpit would ring with it!"

The Wesleyan chief after this gets so exasperated that he loses his head and attacks the King. Not contented with the above-mentioned rôles of vituperator and (so his opponents style him) "inciter to

me, and also my wife, and in such a manner that is almost unpardonable, namely, whilst standing at the door of my house with my wife, Mr. having entered the house at another door, and having first poked me on my hat with his stick, then turned round, and, according to native custom, insulted me most grievously (44) by stooping down and showing his posteriors-the greatest and filthiest insult that can be offered by a native. Any solicitor or lawyer guilty of such conduct to a lady would be scratched off the rolls; but as Mr. holds no such legal status, no professional usage can be brought to bear upon him.

"Mr. Baker: I accuse Mr. Moulton of uttering a gross libel against (48) my character in a sermon delivered by him on Sabbath, November 19th, 1882, when he preached from the text (49) Luke ix. 25, reading for his lesson (50) 1 Samuel viii. when Mrs. Baker was present. (51)..." And Mr. Baker goes on to say: "The case is all the more aggravated, inasmuch as Mr. Moulton has publicly (52) denounced me three times in his ministrations at Zion, and yet has never asked me for an explanation concerning the matter as to my laying the whip across David Finau's shoulders when he so grossly (53) insulted my wife in my presence. I consider Mr. Moulton has made a breach of all ecclesiastical usage, and has entirely (54) forgotten his position as a minister, and his ungentlemanly conduct in denouncing, before a lady in his public ministrations, her husband, whose only fault was to shield her from the wild insolence of an excited man, brands Mr. Moulton, not only as (55) a coward, but guilty of most ungentlemanly conduct, such as would only become one to ill-manners born. . . He also, in his sermon, makes the following remarks about me:For Mr. Baker was a good man, a minister, had a position. We, all of us, both you and myself, acknowledge that he was very useful to you; but how do we see him now? (56) Isn't his goodness gone? As we read in our lesson, the evil of Saul (57) arose from his not restraining his jealousy, for he threw the first thing he saw-the javelin. Even this week I have have had letters and communications; even priests say there was never such a thing in the world as