John Black, the Apostle of the Red River / Or, How the Blue Banner Was Unfurled on Manitoba Prairies

CHAPTER VII. Pastor and Parish.

The uncertainty as to whether he was to be the permanent leader of the Red River Presbyterians remained for years in the mind of John Black. Five years at least after his arrival we find him wondering whether the committee intended to recall him or not. This arose from a strain in his nature which rendered him liable to depression, and also from a deep desire to see the spiritual development of the people, which he determined should not be hindered by his personal defects. He was a man of intense humility. In the year after the Red River flood (1853), when he saw the church building fairly under way, he returned to Canada, undoubtedly to allow a substitute to be sent if such were possible. The impression made by the pioneer missionary during his year and a half of labor had been so marked that the people of Red River were determined that he should not be replaced.

The Hudson's Bay Company, as before stated, had been averse to another denomination entering Rupert's Land until they saw that the Presbyterians could not be refused. Then Sir George Simpson, with a stroke of diplomacy, allowed the privilege in his letter to Rev. Mr. Rintoul, of Montreal. The company's attitude was still for various reasons one of caution. Mr. Black had been exceedingly wise and politic. In one of his letters he states that at times when his inclination had impelled him to interfere yet he had studiously refrained from taking sides in the struggle which was beginning between the company and the people. He had a strong sense of the fact that he was an ambassador of peace. That he had succeeded well is shown by an extract from a letter written him by Sheriff Ross on his first return to Toronto.

SIR GEORGE SIMPSON WON OVER.

"Colony Gardens, Red River, June 29th, 1853.

"I have just had an interview with Sir George Simpson, the Governor-in-Chief of Rupert's Land, who regrets very much he had not been in time to see you before you left the settlement, and desires me to write immediately and intimate to you, that he would be most happy to see you in passing through Toronto.

"Sir George has expressed himself in a very kind and friendly manner, and says that from the high sense the committee in London entertains of your moderation, zeal, and peace-working ministrations, while in the colony, he is authorized to convey to you a sense of its esteem for your character and to grant you a certain sum annually from the company as minister of the Presbyterian congregation in Red River, and adds, 'If I had been here I should not have consented to Mr. Black's leaving the settlement at this time.'

"In connection with what has been said, I must further observe that the offer Sir George is prepared to make to you, on the part of the company as already stated is not to be considered to be made to any Presbyterian clergyman that may come to labor in Red River, no, but to you, distinctly intended for you, for the great satisfaction you have given and the high esteem you are held in by all classes in the colony. This high and flattering opinion of the company at home will, we trust, be an additional motive for your return to resume your duties among us. We all look for it, will expect it, if God spare your health."

THE PIONEER RETURNS.

After an absence of five months the longed for pastor returned. The committee had not succeeded in finding one to replace him, and, indeed, do not seem to have striven hard to do so. In a spirit of submission he turned northwestward, though immediately on his arrival he wrote to his aged father: "Whether the Canadian Church will allow me to stay here or not I do not yet know. I am perfectly willing to return if they get some one to supply the place. For some reasons I would wish it to be so. We shall see." His return to Red River on this occasion was one that even he confessed to be "tedious and toilsome." He actually took forty-nine days to reach his destination, starting from Galena, on the Mississippi river. On his northward journey he reached the establishment of the Presbyterian missionaries at Red Lake, in Minnesota. Supplied by these kind friends with pemican, bread, and flour, Mr. Black and his voyageur, about the end of October, pushed through Red Lake in their birch bark canoe, the missionary having to paddle as well as the boatman. On the third day, on account of the ice, the canoe could proceed no further. Unwillingly the travellers retraced their course and reached again the shelter of their missionary friends. In the following week the start was again made, but again to be interrupted by ice. The party then camped on the shore for several days, until the ice would bear their weight, when they proceeded on their slippery way. They walked over the ice for forty miles, until having obtained a horse and cart they reached by land carriage, in four and a half days, Pembina, a fort on the boundary line.

At the Pembina trading post a good Presbyterian fur trader named Murray supplied the pioneers with a conveyance, and the journey was again resumed to Fort Garry. The horse was weak and the weather cold, and so Mr. Black trudged most of the way and reached the Ross mansion, near Fort Garry, at the close of his last day's walk of forty miles. Surely it needs a man of iron frame for frontier mission work! And yet Mr. Black writes of this journey with a cheerful heart: "During all these hardships and toils and disappointments, sleeping in the open air in northern frosts, I have reason to bless God I have enjoyed the most vigorous health and have not as much as caught a cold."

THE CURE OF SOULS.

With the new Church now almost ready the pastor settled down to regular work. His parish proper was his kingdom. He regarded every parishioner as worthy of his attention and most anxious thought. Years after it was a well-known sight to behold the faithful pastor, staff in hand, a gray checked plaid thrown over one shoulder, and with light moccasined feet tripping along the banks of Red River on his errand of mercy. On account of the settlement of Red River, being like that of the French Canadians along the St. Lawrence, his parish was an example of length without breadth. The Kildonan houses were in two rows, facing each other from each side of the river, and made a continuous village along each bank. The writer has heard the announcement from Kildonan pulpit that the pastor, during the coming week, would visit from the house of Mr. Donald Matheson to that of Mr. Samuel Matheson. On another occasion from Mr. Harper's to Mr. Gunn's, and the like. These visits were very thorough. All the children expected the minister; all the housewives had their houses swept and garnished; even the men, on the day of the expected visit, laid aside their working garb, and the godly pastor emulated, in many ways, Goldsmith's "village preacher." As everyone knows, every preacher has not the faculty of successful visitation of the sick. This was, however, an especially strong feature of the Kildonan pastor. His sympathy, deep feeling, and wise regard for the condition of the invalid, are spoken of to this day. In cases of severe illness his visits were daily and unremitting.

THE PARISH SCHOOL.

To a man brought up in the parish schools of his native land, and so impressed with the value of education, the parish school of Scotland was the model. The conditions in Red River settlement were favorable for it. John Knox's ideal of the parish church and manse and parish school were easily realizable; and so church and school went up side by side. Even before the church was built we find the following entry (1852) in a letter by the pioneer: "The York Factory boats have just come and brought the annual supply of goods. They have brought in the box of school books which we had ordered all safe. We have, among other things, ten large wall maps. Our school will now be the best furnished in the settlement."

The Kildonan parish school always retained its pre-eminence on the Red River. The government of the country under the Hudson's Bay Company gave no aid. The Church of England and Catholics had their schools supported by private effort, and the Kildonan parish school was of the same kind. Even after the transfer of the Red River country to Canada the writer remembers being present at a Kildonan school meeting when it was decided still to continue the support of the school by voluntary subscriptions. Mr. Black was soon instrumental in sending three Kildonan young men to Toronto to complete their education. Donald Fraser, a youth of great promise, who died early; Alex. Matheson, afterwards a minister of the Church, and now a resident of his native parish of Kildonan; and James Ross, son of Sheriff Ross, a young man who was afterwards on the editorial staff of the Toronto Globe. The pastor afterwards at times helped studious boys privately with their Latin and Greek, and did his best to encourage good education in the parish.

THE PREACHER.

But great as John Black was as a pastor and as an educator, he was not less noted as a preacher. He always retained the dialect of the Scottish south country, but this was modified somewhat by a pronunciation, said to have arisen from his use of French in his mission work. He pronounced the letter a broad in such words as "grace," "congregation," and the like. His manner was very free and natural, though in voice he was possibly a little louder than some would have desired. He was, however, regarded all over the country as an excellent preacher. The writer remembers his first opportunity of hearing John Black, and this more than a quarter of a century ago. Kildonan Church was plain, even to severity. On the right hand, as you entered the church, was a small vestry under the stair. Here the pastor entered, and waited for the signal from the ringing bell, as it called the worshippers from all parts of the parish. It was the custom always to use the Geneva gown. On the morning referred to, Mr. Black came forth, gowned, as the bell ceased, and ascended the high pulpit. In accordance with the custom of the country at that time, the pastor was shod with moccasins, which gave the quick, lively motion which so characterized him. The psalm was given out with rapid movement and much impressiveness, the prayer was purely extempore, and entered with considerable minuteness into the needs of his people, and marked a man of unmistakable devotion. The lessons were read with perhaps a want of variety. When the preacher began his sermon it was evident, from the attitude assumed by his auditors, that they regarded this as the chief part of the service, and that they waited with expectancy for its development. Mr. Black always wrote his sermons in full, and had the sermon before him in the pulpit. Like Dr. Chalmers, however, he was not hampered by his "manuscript." As the preacher opened his subject, it was plain to see that his method was textual and expository, and showed intimate acquaintance with Scripture. As the sermon progressed the speaker became more and more animated, and frequently rose to the heights of eloquence. His denunciation of sin and wrong-doing were fearless, and at times reminded one of the fervor of the Hebrew prophets. He was, however, very tender, and frequently was moved to tears, and his appeals to sinners were most touching and effective. In Mr. Black's preaching there was much variety of subject, though there was little of dealing with popular questions of the day. Congregation and preacher alike had very strict views as to what was dignified and suitable to the house of God. As a result of the high standard of preaching of the pioneer, the Kildonan people became excellent judges of sermonizing, and after hearing many preachers in the later part of Mr. Black's ministry and since that time, are of opinion that Mr. Black was the greatest of them all.

HABITS OF STUDY.

That Mr. Black was able to maintain himself in the same congregation for thirty years as an interesting preacher arose, no doubt, from his systematic method of study. In writing during his earlier ministry to his brother, who was also a minister, and had been settled in Caledonia, Upper Canada, Mr. Black says: "How do you get along with study? What is your plan in preparing sermons? Do you write fully and commit, or how? What are your general studies? How many hours a day can you spend? Tell me all about it—your Hebrew, Greek, philosophy, theology, etc. How are you in natural science and astronomy, geology, etc.? These and such like branches we would need to study nowadays if we would not be despised by everyone with a smattering of knowledge. My much travelling and my long separation from my books have inflicted an injury upon me that I will never recover I suppose in this world. I am trying to study four hours a day four days in the week—the other two are devoted to sermon-making. My subjects are Greek Testament, Hebrew Bible, systematic or philosophical theology, and practical theology, and an hour to Biblical interpretation. Of course I indulge to some extent also in general reading. The work that has attracted my mind most of late in the theological department is McCosh's 'Divine Government,' which I esteem about the noblest performance that ever I read. I lay out my time regularly, but am constantly getting into debt and becoming a literary bankrupt, failing to carry out my plans. And so I have almost given up hope of ever being anything more than a third or fourth-rate man."

Such words as these show the aspiration of the true student, and show Mr. Black to have been a man well qualified to shine in the highest walks of Church and scholarly life.

DOMESTIC LIFE.

On the return of Mr. Black from his first visit to Canada the longing of his heart for domestic sympathy shewed itself. Indeed it was a necessity of his life that he should be surrounded by friends and companions. That he needed the cheering influence of friends was shown all through his career. No one ever loved his friends more strongly, delighted more to sit and spend hour after hour in a social chat, and loved home life more tenderly than he. The house of Sheriff Ross had been his home from the first day of his arrival in Red River Settlement. It was not strange that his heart should incline to Henrietta Ross, one of the tall and handsome daughters found in the numerous family of his Highland host. Miss Ross was, it is true, one of the daughters of the land, being, as we have seen, on the mother's side, related to the Okanagan Indians of the Rocky Mountains. This attachment created, indeed, a ripple of excitement among the Scottish settlers, who were somewhat exclusive in their notions, but Miss Ross was attractive in appearance, well educated, having had the advantages of the excellent "McCallum School" at St. John's, and was distinguished for Christian character and worth.

So the pastor was married and the establishment seemed to Mr. Black complete—church, school, manse, and the last now with the appearance and tone of home. In this home there grew to manhood and womanhood three sons and three daughters, all living to-day in different places in the valley of Red River. One of the family the pastor named after the father of the Red River Mission, Robert Burns. In the collection of letters is a most pathetic account of the death by accident of this promising little boy, and the sore bereavement seems to have for years cast a deep shadow over the Kildonan manse. The home thus founded was the very abode of hospitality. The circumstances of Red River were such that suitable accommodation for visitors or newcomers was very hard to obtain. The bountiful table at the manse was rarely without visitors, and the writer, a quarter of a century after enjoying such hospitality, still remembers the kind-hearted and noble mistress of the manse. The home at Kildonan was plunged into the deepest gloom by the death of Mrs. Black in 1873. The day of the funeral is still remembered as one of the coldest and fiercest days of the cold years of the early seventies. It was long before the desolated hearts of the husband and children recovered from the terrible stroke. Dr. Black some years after married Miss Bannatyne, a lady connected with one of the leading families of the country. She was a mother indeed to the motherless children, and still lives in the family home in Kildonan.

PUBLIC DUTIES.

With a sympathy for every good work Mr. Black was identified with every moral movement in Red River Settlement. Coming as he did to people who had had for forty years an unfortunate religious experience, he had naturally to take a firm stand against evil of every kind. The Highland ideal of church discipline is very high, and Mr. Black seemed equally solicitous with his people to suppress aggravated forms of sin. It would neither be interesting nor expedient to detail the session cases which came up as the years rolled on. There was one thing always to be said, that the moderator never flinched in his duty, but it is plain to see that he rather aimed at the reclamation of the wrongdoer, than took satisfaction in meting out punishment to the offender. He associated himself very heartily with the ministers of the Church of England, who welcomed his assistance in joint meetings for prayer and temperance reform throughout the parishes. He was instrumental in carrying out the work of the Bible Society. He was also very anxious to gain the acquaintance of the officers and men of the Hudson's Bay Company—many of them his countrymen—scattered over the Northwest. With these men he kept up a correspondence, and hardly a chief factor or trader from the interior visited Fort Garry, who did not think it a duty and a pleasure to take the five miles journey from the Fort to Kildonan manse to visit the representative of the church of his fathers. So strong did this feeling become that in 1862 Governor Dallas invited Mr. Black to hold service at Fort Garry, and this was undertaken with the approval of Kildonan session, and thus was begun the first Presbyterian service on the site of the city of Winnipeg, which has become one of the strongholds of the Presbyterian Church in Canada to-day. In every good thing the Kildonan pastor was a leader, and while his sympathetic nature encouraged many a confidence, and many a sad story that caused him trouble and anxiety, yet he was full of resource, and thought nothing of pain and trouble and expense if he might be helpful to the vicious, or lead the young into wisdom's ways,

CHAPTER VIII. A Kindred Spirit.

It might not be right to say that it was John Black's intermarriage with the native people of the country and the fact of his own children having Indian blood rather than the Christian sentiment in favor of carrying the Gospel to the wandering Indian tribes of the prairies, that more strongly influenced him, but it is certain that early in his ministry he began to cry out for a Presbyterian mission among the Indians. His ardent appeal led to the synod so early as 1857 passing a resolution in favor of undertaking this work. The comforting task of passing favorable resolutions was indulged in for ten years, but toward the end of this decade some money had been accumulated and the church undertook its first work among the Red Indians of the plains.

This period was a time of much anxiety to John Black, the ardent advocate of the project. Sitting in his lonely study on Red River it was discouraging to read letters from Toronto telling how one year more, and another year, and so on was deemed necessary to mature the scheme. One year he refers to the agitation going on at the Red River in favor of union with Canada and to a petition signed by upwards of five hundred heads of families being forwarded to the British government to further this object. John Black's chief thought was that if the petition were granted, and the northwest became a part of Canada, something would surely then be done for the poor Indian.

A SELECTION MADE.

While not quite prepared to undertake the mission the church went so far in 1862 as to send to Mr. Black's assistance at Red River, one of its ministers who should be engaged in learning the Indian language, and otherwise preparing himself for the Indian work resolved on. This agent was Rev. James Nisbet, minister of Oakville, Upper Canada. James Nisbet was of a missionary family, his brother, Dr. Nisbet, who paid a visit to Canada, more than a quarter of a century ago, having been honored to take a leading place in the South Sea mission of the Free Church of Scotland. James Nisbet had come out to Canada from Scotland full of the fervor of the period of the disruption and though a skillful tradesman, had thrown in his lot with the first band of students which entered Knox College. The minister of Kildonan and he had been fellow students and co-workers, and now that James Nisbet had been appointed to Red River, John Black found in him a kindred spirit.

On his arrival in 1862, being an unmarried man, he became a resident at the Kildonan Manse, and we find frequent reference, in the collection of letters, to the hearty co-operation of the two ministers, and the spirit of rejoicing that now they could overtake Kildonan, Little Britain, Headingly, and the new station to which the Governor had given an invitation at Fort Garry. Mr. Nisbet while an earnest preacher, and as Mr. Black writes, "working diligently and acceptably," yet had a remarkable liking for building. At Kildonan there is still pointed out the parish schoolhouse, a stone building, much of the woodwork of which was done by Mr. Nisbet personally. Mr. Nisbet very readily fell into the ways of the Red River people, and two or three years after his arrival was married to Mary McBeth, a member of one of the best known Kildonan families, and sister of the present minister of Augustine Church, Winnipeg.

HEATHEN INDIANS.

The question of how and where to begin work among the Indians was a difficult one, and on Mr. Black largely fell the responsibility of determining the question. He had the confidence of the committee in the east, and he was the friend of the Hudson's Bay Company in the far west. The Church of England and Roman Catholics were carrying on work among the Swampy Crees, Saulteaux, and other Ojibways about Lake of the Woods and Lake Manitoba, as well as in the far off Mackenzie River district, while the former had almost a monopoly of the missions around Hudson Bay. The English Wesleyans had for years carried on missions among the Indians near Norway House and the north end of Lake Winnipeg, and after the visit of John Ryerson, whose letters about the region were published, the work was taken over by the Methodist Church in Canada. It was manifest that the call sent the Presbyterian Church was to the Indians of the western prairies, who had only seen the passing missionary and were still in absolute heathenism. After much deliberation it was decided to undertake work among the Crees of the plains, of whom there were said to be from ten to fifteen thousand largely without the gospel.

These Indians are among the finest physically and mentally of the Canadian Indians. They are of the same race as the Ojibways, belonging to the great Algonquin family known on the Atlantic sea-board and continuing along the Laurentian country to the north of our Canadian lake chain. Leaving behind the rocky regions where the birch-bark canoe and wigwam, and the fish of the streams, with the game of the forest, had been their chief dependence, the Crees of the Plains used horses, of which they had numerous bands, chased the buffalo to obtain a bountiful subsistence, and lived in leathern teepees. The language of the Crees, while the same in structure as that of the Ojibways, has yet its vocabulary much modified from that of the parent tongue. While the Crees, in their love of the buffalo and fondness for following the herds over the plains, were thoroughly nomadic and likely to be difficult to evangelize, yet the task was undertaken cheerfully. Their great camps were the scenes of the wildest excitement and greatest excesses, and yet they were a brave, self-reliant, and able people. The cut given of four of their chiefs who visited Brantford at the time of the unveiling of the Brant statue in 1886, gives a good illustration of the appearance of staidness and solidity found among them.

THE TASK BEGUN.

In 1865 Mr. Nisbet was recommended to the synod for a mission among this uncivilized but interesting people. The gravity of the enterprise is to be borne in mind. Hudson's Bay Company traders had for many years ventured among the tribes of the plains. The Hudson's Bay Company trader, however, had the Union Jack flying over him; he was housed in a strong fort; in his hands were weapons, and the power of the company was felt over the whole land; but the missionary came with a message of peace; he had no emblem of force about him, he preached the doctrine, "If one cheek was smitten to turn the other also," and so to proceed 500 miles from Red River and break ground on the Saskatchewan, to be largely dependent on the locality for sustenance, and to trust to the good-will of the Indians, required courage and resource. And these qualities James Nisbet had. He was not a man of display, was a man of quiet, undemonstrative manner, but had no cowardice or surrender in him. Like his countryman, the Highland piper, who was asked to play the "retreat," he could reply that he had never learned that tune. Mr. Nisbet's theology was of a very exact kind. He was in the habit of advising complete reliance in God, perhaps there was a strain of the severe, even of the stoical, in it; but in the case of our pioneer Indian missionary, he lived out and exemplified it as well as preached it.

FOR CHRIST AND COUNTRY.

A journey from the Red River to the Saskatchewan by the Canadian Pacific Railway to-day is a comparatively trifling matter, taking twenty-five or thirty hours; but thirty years ago it meant much. It required an outfit that could serve the purpose for forty or fifty days. The sending of a missionary, known to the people of Kildonan and by marriage one of themselves, profoundly stirred the Highland parish. In one of Mr. Black's letters he states that the people of the parish had raised between £80 and £100 sterling for the purpose of making a suitable send-off for the man who had become so popular among them.

Mr. Nisbet's plan, in so far as we can gather, was from the first to be practical and industrial. His effort was to induce the nomadic Indians to settle, to cultivate the land, and to make the Indian independent of the precarious results of the chase. In order to accomplish his ideal it was necessary to provide himself with a considerable establishment, so that the mission party, inclusive of his wife and little child and two other children, numbered ten persons. They were provided with the necessary outfit for hunting, fishing, building, and farming. The day of departure was the 6th of June, 1866, and it was a day of great moment for Kildonan. The Saskatchewan was being looked to as the land of promise. Gold had been discovered in its sands, and one of Mr. Black's letters mentions that a number of Kildonan young men had been among the fortunate explorers. The establishment had about it the air of a Kildonan enterprise, and these elements added wider interest to the Christian effort to evangelize the heathen, which was so dear to Mr. Nisbet's heart. It was a high day for John Black, for he had felt it a scandal that his church should be the only one of the four churches at work in Rupert's Land not doing something for the aborigines of the country.

INTO THE WILDERNESS.

We are fortunate in having a letter, quoted in Dr. Gregg's "Short History," giving in Mr. Nisbet's own words an account of the journey into the wilderness. From this we make a few extracts:

"All our goods were carried in carts; each cart was drawn by one ox, harnessed something like a horse. Mrs. Nisbet and our little girl and a young woman rode on a light wagon with a canvas top, such as you sometimes use in Canada. For myself I was generally on horseback but frequently walking, as the oxen do not go very fast. We had tents, such as soldiers use, which we pitched every night, and in them we were generally very comfortable. The Sabbaths were delightful to us. Both men and animals were prepared for the weekly rest. It was pleasant to see the poor oxen evidently enjoying the rich pasture of the wilderness and the rest they had from their daily toil. We had regular Sabbath services, and they were very devout.

"We had a good many creeks and rivers to cross, and I dare say you would have been much amused had you seen the plans that were fallen upon for crossing such as were too deep for loaded carts. Few of my friends in the east have seen a boat made with two cartwheels tied together and an oilcloth spread over them, or one made of ox hides sewed together and stretched on a rough frame, that would take two carts and their loads at a time. Such were the contrivances for getting over streams where there are no bridges or large boats by which we could cross. We passed over a great deal of beautiful country, with hills and valleys, streams, lakes, and ponds. Hundreds of ducks were swimming about in the little lakes, and sometimes they furnished dinners for us. Sandhill cranes were also seen occasionally, and a few of them were shot for our Sabbath dinners. Forty days after we left our Red River homes we got to a place called Carlton House, on the north branch of the great Saskatchewan River, and there we camped for one week, while I went to see some places that I could fix upon for our future home."

PRINCE ALBERT FOUNDED.

At Carlton, George Flett, the interpreter of the mission, who had been in the service of the Hudson's Bay Company at Edmonton, met the party. He has since become known to the Church as its oldest living Indian missionary. Born on the Saskatchewan of Scottish and Indian extraction, he had received a good English education at the schools on Red River. His wife was a member of the Ross family, being a sister of Mrs. John Black. The gathering of missionary agents also included Mr. John McKay, a Scoto-French-Indian native, who belonged to a family well known at Red River for its energy and influence. John McKay was married to a sister of Mrs. Nisbet, and he steadfastly clung to Mr. Nisbet in the prosecution of the Indian work.

The party at Fort Carlton made a considerable impression upon the Indians. While the Indians were glad to see so many of the Red River people coming to them, yet some trouble arose when the decision was made to settle at a point sixty miles south-east of Carlton House and not far from the forks where the north and south branches of the Saskatchewan unite. No treaties had as yet been made with the Indians, and they objected to the incomers erecting buildings, ploughing fields, and taking possession of the land as the agents of the mission proposed to do. George Flett was the useful man for the occasion. His mother's people were Crees, and he was among the very band, whose members he recognized as relations. With his characteristic shrewdness he claimed his portion and gave permission to the Red River party to utilize his rights. This claim seems to have been at once admitted by the Cree band of the locality. The new mission was appropriately named after the Prince Consort, Albert the Good, who had passed away a few years before.

MISSION WORK BEGUN.

The plan of the establishment was soon vigorously worked out. During the first year two small buildings were erected, and what was since known as the large mission building in the year after. A school was immediately opened, a farm begun, and every means taken to attract the Indians to the place. As was not unnatural, the maimed, the halt, and the blind were brought to the kind-hearted missionary, and it must be stated that no small trouble was experienced in protecting the missionary from the cunning and the lazy among the Indian bands. The Indian's view of salvation is very often a willingness to accept the white man's religion provided the consideration offered is sufficient. How to meet this difficulty was one of Mr. Nisbet's chief concerns.

For four years Mr. Black was the sole intermediary between the Foreign Mission Committee of the Church and Mr. Nisbet. When the Presbytery of Manitoba was established in 1870 matters took a slightly different shape. A Foreign Mission Committee of Presbytery was formed, of which Mr. Black was convener.

Mr. Nisbet did such itinerant work as he was able. He journeyed to Edmonton, a point upwards of 400 miles west of Prince Albert. He visited the Indians of Carlton House once a month and had success with them. But the management of an industrial centre, such as Prince Albert had become, was plainly inconsistent with any large amount of sowing the Gospel "broadcast" among the wandering tribes, from fifty to five hundred miles away. Another difficulty overtook Prince Albert as an Indian mission in a few years after its founding. It was the centre of a fertile region very attractive to white settlers. The white settlement led the bands of wandering Crees to retreat to more remote districts. The writer in 1871 became a member of the Presbytery's Committee, of which Mr. Black was convener, and well remembers the unrest of the period.

At this time the large expense of an establishment like Prince Albert was meeting opposition in the Church and this, along with the other considerations stated, brought much trouble to the venerable convener in regard to the mission which he loved as a child of his own. In 1872 Dr. Moore, of Ottawa, went as a delegate to the Saskatchewan, in behalf of the General Assembly. His report led to the discontinuance of the industrial phase of the mission, but it also rendered a tribute of commendation and praise to the faithful work that had been done by the founder, to the high reputation borne by the mission among all the bands of Crees, and to the steady influence for righteousness attached to the name of James Nisbet. In the course of time the Indian mission at Prince Albert ceased to be, unless the mission school among a wandering band of Sioux still maintained there be so regarded. John McKay, afterwards ordained, was invited to a band of Crees north of Carlton, and till his death ministered to Mistawasis' band. Other churches have taken hold of the bands about Prince Albert, and to-day as a result direct or indirect, of James Nisbet's work, few Indians of the district are without the Gospel.

Shortly after Dr. Moore's visit to Prince Albert, Mr. Nisbet and his wife visited his old home in Ontario, and he was present at the General Assembly of 1873. He returned to his dear Prince Albert, but being left alone by the resignation of Rev. Edward Vincent who had come to Manitoba, and finding his plans somewhat changed by the action of the Church, he arrived with his wife at Kildonan, in September, seeking a temporary rest. The writer well remembers them as they returned. Their work seemed to be done, and the Presbytery soon decided to lay hands on Hugh McKellar, an earnest student, and license and ordain him for the work in Prince Albert. Mrs. Nisbet soon passed away in the home where she was born, and eleven days afterward her husband followed her. They are together in Kildonan churchyard. His grave marks the spot where lies as true, brave and single-minded a man as ever laid a foundation stone in the work of missions.

A NEW DEPARTURE.

Though Mr. Black as Convener of the Foreign Mission Committee of the Presbytery had some sympathy for the industrial ideal of Missions among the Indians held by Mr. Nisbet, yet, on the decision of the General Assembly being given, he loyally accepted the plan proposed, of attending simply to evangelistic work among the tribes and to teaching the young. It is to be remembered, however, that between 1866 and 1874 circumstances had changed. It was evident in 1874 that the buffalo was soon to be a thing of the past, and the Canadian Government approved the plan of settling the Indians upon reserves and of teaching them to be farmers. The policy of the Government thus left the Church to pursue its own method.

The Committee now began to extend its work. George Flett, who had left Prince Albert Mission in 1869, was sent to two bands, one near Fort Pelly, the other on the west side of Riding Mountain. These missions were very successful. Mr. Flett was ordained as an Indian missionary, and lived to see the Okanese Reserve on Little Saskatchewan entirely Christianized. The Fort Pelly band was left to a young half-breed of Red River, Cuthbert McKay, since dead, and has grown to be the Crowstand Mission of to-day. In 1875 the Sioux or Dakota band of refugees from the United States living on the Birdtail Creek were taken under the care of the Presbytery's Foreign Mission Committee and a pure blooded Sioux missionary from the States obtained for them. This mission is still maintained, and is part of the constituency of the Birtle Indian boarding school.

Mr. Black lived long enough to see the Mistawasis, Okanese, Pelly, and Birdtail missions fairly established. Nothing delighted him more than to preside at the meeting of his committee, read the letters from the missionaries, and then to write the necessary letters of counsel and advice, and at times even of gentle fault-finding, which were agreed on. All his friends lament that he passed away too soon to know of Round Lake, File Hills, the western Qu'Appelle Valley reserves and the Portage la Prairie, Birtle and Regina Indian schools. He saw enough, however, to assure him that his dream of a Christianized Indian population would in the end be realized.

CHAPTER IX. Red River Becomes Canadian.

The union of Red River Settlement with Canada was in the air in 1857. In a letter to his brother, Mr. Black, after discussing the reasons given by the settlers for the change, says in his own cautious way: "I do not know whether Canadian annexation will much better them. However, it looks as if the time was come for a change, and if we suffer some inconvenience during the transition period perhaps 'the good time coming' may compensate for all. I have taken no part for or against the movement. I do not think it is good for ministers to jump into the maelstrom of politics. Let them stop till they are pushed in. I have my views and preferences, and aiblins it wadna hae taen a muckle dunch to ding me in, but in the meantime I am better pleased to be out."

While Mr. Black was thus so politic the leaders among the people of Red River were by no means undecided. The movement seems to have taken so strong a form that the greater part of the people, who were not immediately connected with the Hudson's Bay Company, strongly favored it.

Ten or eleven years before this, the desire for self-government took a much more disagreeable form. Petitions from some of the people of Red River at that time were to the American Government asking it to "annex the Red River Territory to the United States, and promising assistance against the Hudson's Bay Company in case of war."

BUT WE SHALL BE FREE.

This shameful proposal had completely failed, but now a large petition to "The President of the Executive Council, Toronto, Canada," was signed by "Roderick Kennedy and 574 others," reciting their grievances, and appealing for reception by Canada. The petition says: "We love the British Name! we are proud of that glorious fabric, the British Constitution, raised by the wisdom, cemented and hallowed by the blood of our forefathers.... It will be seen, therefore, that we have no other choice than the Canadian plough and printing press, or the American rifle and fugitive slave law."

One of the most active and influential men in this movement was the Hon. David Gunn, the leading elder in the Little Britain congregation. A Caithness Highlander, he had come out in Lord Selkirk's time, had been schoolmaster, meteorological observer, Smithsonian agent, and now took a leading part in all public matters. Being the literary man of the movement, he wrote a document setting forth very well the advantages of the Red River country, and showing the profit the country would be to Canada. This statement may be found in the government publications of the time. Donald Gunn lived for many years after and became a member of the Legislative Council of Manitoba after Confederation.

Canada made a strong effort under the leadership of Chief Justice Draper and others to obtain the Northwest, and the British Commons ordered a complete investigation by committee into the case, but it took a number of years more to bring about the desired result.

CANADIAN SETTLERS.

Immediately after this movement, Canadian settlers began to drop by ones and twos into the Red River Settlement. An important exploration of the Red River, Assiniboine, and Saskatchewan Valleys took place by Henry Youle Hind, and the report of this was at the time a mine of interesting and useful information. The well-known Dr. Schultz arrived in 1859. Two English-Canadians, Messrs. Buckingham and Coldwell, came to the settlement at this time with a printing press, and began to publish the Nor'-Wester, the first newspaper of the country. This paper soon passed into other hands, and had a stormy existence, being regarded by many, certainly by the Hudson's Bay Company, as a disturber of the peace. The arrival of a number of aggressive and determined men during this decade introduced much strife into the hitherto quiet and easy-going settlement, and the weakness of the Hudson's Bay Company, which was rather uncertain of its powers, encouraged restless spirits to insubordination. The formation of what was called a "Canadian party" during this time certainly did not improve the chances of a peaceful and speedy union of the country with Canada. Shortly after the transfer the writer remembers Mr. Black when speaking of the disturbed and clamorous times through which we were passing, sighing for "the peaceful days of the old Red River." Oh! but responded the writer, in his youthful Canadian enthusiasm, "Surely you would not have the broad acres of Red River locked up from cultivation! Life is hardly worth living without progress!" "Better fifty years of Europe than a cycle in Cathay." "Well, perhaps so," said Mr. Black, "but there are animals that like to lie at the bottom of the pool and bask in peace and quiet."

THE GRASSHOPPERS.

The steady flow of small groups of Canadians to the banks of the Red and Assiniboine rivers, and the interest taken by a few of the representatives in the Canadian Parliament led to negotiations of a more definite kind between the Canadian government, the Imperial government and the Hudson's Bay Company. In the year 1868 a destructive visitation of grasshoppers took place in the Red River Settlement. Any one who has not seen this locust invasion cannot imagine it. The pictures given by the Prophet Joel were reproduced. Myriads of voracious insects ate up every green thing, and heaps of their dead, decaying and putrid, filled the air with disgusting odors.

Sympathy in Britain and America was awakened for the people left without food in Red River Settlement. The Hudson's Bay Company gave £6,000 stg. to relieve the distress, and Canada sent her quota. Mr. John Black, as a member of the Relief Executive, took an active part in relieving the distress, and was in his element in comforting the discouraged and the suffering. The Canadian government determined on a plan of assistance which led to serious complications, though at the time, it seemed [missing word]

JUDICIOUS CHARITY.

The Canadian government thought it better to give public work to the destitute than to bestow indiscriminate charity. Accordingly they undertook to build the wagon road from Fort Garry to the Lake of the Woods, which has since been known as the Dawson Road. This was really a work of much importance, the distance of 110 miles through the wet country being much shorter than the long circuit by Winnipeg River and Lake Winnipeg. Though begun with the most benevolent intention it was not long before the question was raised by what right the Canadian government undertook it when they did not own the territory.

The Canadian agents, Messrs. Snow and Mair, who were in charge of the work, paid all those who chose to work upon the road, but there were questions as to the rate of wages, method of payment, and the like, that became bitter enough.

Trifling remarks of the contractors and their assistants, as to the new state of affairs likely to come to the country, to their seizure of land, and dispossession of the old settlers and halfbreeds, were told about, and a very disagreeable state of feeling was thus engendered. "The Canadian Party" was certainly most unwise in its attitude to the old settlers of the country, though it is quite evident also that unreasonable suspicion took possession of the people of Red River.

The leaders of opinion in the settlement were, however, in favor of the change to join fortunes with Canada. Mr. Black was most outspoken in favor of the advantage it would be to have Canadian law established, and to be brought in closer touch with his own church, and the brethren from whom for twenty years he had been in a measure severed.

THE FLAME BURSTS OUT.

The negotiations between Canada and the Hudson's Bay Company had been favorable, the wide fields of the Northwest were to become Canadian, and a million and a half of dollars were to make up the loss to the veteran company. Hon. William McDougall was chosen as first Governor and was sent by way of Minnesota and Dakota to his new vice-royalty.

Suddenly one of the Canadian party, on October 22, 1869, appeared before the Master of Fort Garry and made affidavit that forty French halfbreeds, fully armed and equipped, had taken possession of the Queen's highway, some nine miles south of Fort Garry, and proposed to prevent Mr. McDougall, the new Governor, entering the colony. This startling news proved to be true and was a great surprise to the Company and to all the English-speaking people of Red River. All seemed paralyzed. Some were afraid of bloodshed, some thought the demonstration of the French was mere bravado, some that after a parley with the incoming Governor it would be arranged by his giving a promise of just treatment and equal rights. The inactivity of the civil authorities encouraged Riel, the French halfbreed leader of the unruly Metis.

Riel was a vain-glorious fellow, and he must do something brilliant. The party defending the "barriere" at St. Norbert began to tamper with the mails. Next, though most of his followers opposed it, Riel, by a coup-de-main, quartered a number of his men in the Fort, much to the disgust of the Hudson's Bay officers. Here again there was criminal inactivity on the part of the authorities.

Riel, the dictator, became still more bold, and issued a call to the parishes to send delegates to a meeting in the Fort. A show of opposition, even at this stage, on the part of the English-speaking people would probably have checked the insolent desperado at the Fort. The feeling of disgust on the part of the English at the impudent assumption of power by Riel was strong. Why, then, it may be asked, did not the spirit of their race assert itself at all hazards?

DIVIDED COUNSELS.

The answer is easily given. Jealousy and rivalry prevailed among the English speaking people themselves. The leader in the Canadian party was regarded as a selfish and unscrupulous man. He had for years instilled discontent through the columns of the Nor'-Wester. Many of the people of the settlement disliked him intensely. The incoming governor seemed to the people to be simply the shadow of this man. Colonel Dennis, the head of the surveying party was personally popular, but lacked penetration and decision. Had Governor McTavish, who unfortunately was in poor health, been able to make a call on the loyalty of the people, all would have been well, but this sentiment of distrust and dislike prevented it, and nothing was done. The Bishop of Rupert's Land declared he had gone to the first meeting of the Council of Assiniboine "prepared to recommend a forcible putting down of the insurrection." Mr. Black was as firm as any man could be against the arrogant impostor who held the Fort. Mr. Bannatyne, who understood the French people thoroughly, was forward in endeavoring to avert the disaster, but inaction, arising from mutual hatred, lost the opportunity, and encouraged by this, the French halfbreeds in the Fort grew to be six hundred in number.

TOO LATE.

Then it was too late. The Canadian garrison in Dr. Schultz's store but aggravated the feeling; the gathering of the English halfbreeds and others in Kildonan church only roused bitterness without accomplishing anything. It was useless to throw water on the fire, after standing and gazing listlessly at the blaze till it had grown strong. The stealing by Riel and his followers at the "barriere" of goods which were being imported to the settlement, the breaking open of the stores and looting the cellars of the Fort by his hungry horde, the killing of Scott, the suffering of the prisoners confined in Fort Garry, and the loud vapouring and personal insults of the insolent chief of the "New Nation" were part of the penalty inflicted on the people of the country, for the masterly inactivity arising from divided counsels, which had been shown. Mr. Black and the Highland parish stood sullenly by amazed and disgusted at the current of events. With few exceptions the whole parish would have responded to the call of authority, but the call never came. Mr. McDougall issued a proclamation when he was no Governor, Col. Dennis was divided in his mind and had no real authority, the true source of power—the Company—felt itself unable to act, and in the meantime the rebellion triumphed.

THE COLLAPSE.

The rebellion had been agoing for two months, and Riel seemed at the summit of his power, when, two days after Christmas, Donald A. Smith, a prominent member of the Hudson's Bay Company, arrived from Canada, at Fort Garry. The Canadian government had realized its blunder, and now sought to do by negotiation what it should have done three months before. If instead of the hasty visit of Hon. Joseph Howe, which itself did some good, two members of the government, one French and the other English, had come up and conferred with the people, there would have been no rebellion. It is so easy to be wise after the event! Mr. Smith was virtually a prisoner in Riel's hands, was watched by him with suspicion, and was treated as discourteously by the petty tyrant as he dared to do. However, by degrees, the Commissioner, who displayed great tact as well as decision, began to sap the foundation of Riel's authority. A monster meeting of the people was held January 19th, in the open air at Fort Garry, with the thermometer at 20 degrees below zero. Riel, with the true instincts of a desperado, had seized a number of the papers sent by the Governor-General of Canada. The mass meeting, however, resulted in a demand for the election of representatives to consider the invitation from Mr. Smith to formulate their grievances.

One of the most useful and trusted men at this time in the Red River settlement was A. G. B. Bannatyne, merchant and postmaster, in the village of Winnipeg, near Fort Garry. Mr. Bannatyne was the real representative chosen to the convention for Winnipeg, but an American mob by force elected one of themselves. Mr. Bannatyne acted as intermediary between the English and French, and long after wielded much influence in Winnipeg. He was, however, openly opposed to the leader of the Canadian party.

Step by step the power of Riel waned until on the 4th of March, probably to awe the people and regain his weakening power, he committed the desperate act of executing Thomas Scott, a Canadian, contrary to the pleadings of Donald A. Smith, Mr. Bannatyne and others. That was the beginning of the end. The party to meet the Canadian government, bearing a Bill of Rights, left soon after for Ottawa. The news of the execution of Scott threw Canada into a blaze. Ten thousand volunteers would have reported in a day to go to Red River, if they had been called. The name of Riel was despised and hated throughout the English-speaking parishes and by many of the French. The Canadian government busied itself in passing the Manitoba Act, which established a province in a part of Rupert's Land. The Wolseley expedition started as soon as the spring opened, and the followers of Riel began to leave him. The back of the rebellion was broken. Late in August, 1870, the vanguard of the expedition reached Fort Garry. Shortly before their arrival Riel and two of his lieutenants left the Fort. The 60th regiment were anxious to have a brush with the rebels, but the three captains, as the troops appeared in the distance, "folded their tents like the Arabs and silently stole away."

RESTORING PEACE.

The coming of Governor Archibald and the establishment of Canadian institutions took place in the same year as the arrival of the expedition. But it took years to establish peace. The writer came to Manitoba in the year after this, and well remembers the bitterness and hatred which continually showed themselves. The two old English-speaking factions struggled for supremacy. The influx of new people in due time, however, overcame the feuds.

The sentiment against Riel and his associates burned as strongly years after as it did in the time of the troubles. Peace never came really until in Chief Justice Wood's court Riel and Lepine were found guilty of murder and sedition. The springs of action in communities are hard to trace, but it is plain to see that the burning questions which have agitated Manitoba, and through her the whole Dominion, since that time, have gained their intensity from the terrible months—for they were nothing short of that—from November to March, of the Red River rebellion.

Undoubtedly the heat of feeling of the "Canadian party" included for a time Mr. Black as being one of the other wing of the English-speaking people. But in his case this soon passed away. His personal character, his kindly and friendly manner, his open hospitality, and his unwavering loyalty to British institutions made new-comers find in the "Apostle of Red River" a friend, willing to aid all. Some of the more extreme of the so-called "Canadian party" attempted to misinterpret a casual remark of the good old pioneer to his disadvantage, but it was not accepted generally, and a few years after Mr. Black was as acceptable as a preacher to the rising congregation of Winnipeg as in his own beloved Kildonan. Often, often did he commiserate the people compelled to go through such an experience as that of 1869-70.

CHAPTER X. The New Settlements.

To some, the story of early settlement appears prosaic. To the deep thinking, there is in it romance of the most thrilling kind. Who has not read with sympathetic interest the story of Abraham going into a far country that God would tell him of? How Scottish hearts have been moved with the accounts of the Highland Clearances, when thousands of crofts and straths and glens were left behind, and their occupants hurried forth to find homes in Pictou, Glengarry, or on the banks of the Hudson!

It is not only in the painful separations, the leaving behind of spots and scenes consecrated with the dearest memories, and in some degree the sense of failure in having to give up old associations forced by hard necessity; but the tearful outlook into the unknown, the dread of meeting the inhospitality of a cold world, and the utter feeling of uncertainty that give its human interest to the emigrant ship as it sails forth from the old-world port, or the settler's wagon as it wends its way through the bush or over the "interminable prairie."

All the pathetic scenes of early settlers' life became familiar in connection with the Red River becoming a part of Canada. As soon as the Rebellion had been quelled, and Manitoba became open for settlement, a movement took place from all parts of Canada to occupy the fertile prairies of the West. Farmers, whose families were finding the small farm of one hundred acres or less on which they had grown up too strait for them, sold off their possessions and journeyed to Manitoba to take homesteads and pre-emptions on its virgin prairies.

For the first few years the journey was made by rail to St. Paul, in the American State of Minnesota. Here the old-fashioned settler's wagon with its canvas top—the prairie schooner as it has been called—was revived; the household goods and a stock of provisions were packed in closely, and after them the women and children entered to undertake a journey of nearly five hundred miles to the new land of hope in the north. The father and sons drove the herd of cattle and the extra horses; and from camping place to camping place groups of settlers' wagons moved in daily caravans over the prairie trails.

In one such wagon the writer remembers to have seen an old lady of over eighty years, who, seated in her commodious arm chair, held her post among the boxes and bedding and farming tools over this long and weary route. At a stopping place in the then utterly wild territory of Dakota, the writer remembers to have seen the quaint entry in the register of the wayside hostelry of J. W., "Citizen of the World." The traveller had evidently been impressed with the illimitable stretch of the prairie, so like the sea. At times the unbridged coulée, with its depth of water, was to be crossed, when all the goods had to be unloaded from the wagons, the goods and chattels floated across, the horses and cattle made to swim over; and a delay, sometimes dangerous, of several hours checked the forward advance of the caravan. Sometimes the fierce storm of the prairie rose, and compelled the parties to keep camp for two or three days. The writer calls to mind one storm in 1872 that blew over tents, drove horses and cattle hither and thither over the prairies, and well-nigh brought bands of travellers to despair. Such are the dramatic features of frontier life.

At times the settler and his family went by rail as far as the Red River, and reached a town two hundred and twenty-five miles by land above Fort Garry. Here a Red River steamer was taken, and by following seven hundred miles of the winding river the destination was reached. The Red River steamer was of the Mississippi type, flat-bottomed and easily running over shallows. Indeed, speaking in western phrase, it could run over the prairie if there was a good heavy dew upon the grass. The extra goods were towed in barges behind the steamer, and old-timers still delight to recount the picturesque scenes connected with the Red River steamboat. At times, when the river had flooded its banks, the steamer lost her course in the night, and was compelled to fasten her bow to a tree on a prairie bluff till the morning. Thousands of the early settlers of Manitoba remember the river steamers—the delay of days together when stranded on the rapids—the wretched meals, and the primitive accommodation. Arrived at Fort Garry, the settler found the troubles and discomforts soon forgotten in the hurry and bustle of a new life.

Then the toilsome journey, on steamboat or over muddy roads, with myriads of mosquitoes and inevitable hardships, was past, and the steamer "tied up" at the warehouse, or the prairie caravan crossed the ferry of the Assiniboine and camped by the walls of Fort Garry. The sun seemed to shine all the brighter and the air was all the more exhilarating since the goal had been reached and the land of promise entered on.

At a distance of about half a mile from the fort was now springing up the straggling village of Winnipeg. This nucleus of the present city was a separate place, with different ideals and often divergent aspirations, from old Fort Garry. For years the struggle prevailed as to which should rule, but the increase of population, the influx of men of wider view, and the softening influence of time abolished the rivalries, and the Hudson's Bay Company has in late years entered into all the objects and prospects of the city along with its most enterprising citizens. The picture of that early Winnipeg is a strange contrast to the city of to-day.

Soon after his arrival the family patriarch and his stalwart sons found their way to the land office, inspected the list of vacant lands, ascertained where acquaintances had gone, and after visits and journeys hither and thither, made up their minds where to take up lands from the embarrassing plenty that was offered them. New townships were opening up in all directions where the surveyors had gone, and east and west new settlements sprang up like magic.

The Kildonan people, from their greater intelligence than that of their neighbors, and their long residence in the country, were naturally much consulted as to the best parts of the country and the localities most desirable for settlement. Their habits of life, however, being more pastoral than agricultural, had led them to different views from those taken by the majority of the new-comers who were farmers. The writer remembers very well in 1871 hearing of several Canadian families, who had broken the immemorial custom of settling along the river bank, and had ventured beyond Bird's Hill on the one hand, and Stony Mountain on the other, several miles from the river. These were looked upon by some of the old settlers as simply mad, their failure was prophesied, and the expectation was strongly held that they would be frozen on the plains, or lost in the snow-drifts if they attempted during the winter to find their way to the old settlement. To-day, tens of thousands of Manitoba settlers have their comfortable houses on the open plains.

SOUND THE GOSPEL CLARION.

Wherever the settler goes, there must the herald of the Gospel follow him. Many of the early settlers of Manitoba came from the congested agricultural districts of Bruce, Huron and Lanark counties, in Ontario. As these were strongly Presbyterian localities, a very large proportion of the incoming settlers belonged to the church whose foundation John Black had been for twenty years so industriously and firmly laying. The Presbytery of Manitoba had been formed just in time (1870) to deal with this great influx of people, and applications came to it from almost every new locality to have the Gospel preached. It was a great responsibility. Money and men were scarce, and the source of both these lay in the older provinces, from which so many of the older settlers were coming. The doctrine was laid down that it was the duty of settled pastors, ordained missionaries, college professors, students and also efficient elders, to occupy the new and rising settlements, and the leading members of Presbytery cherished it as an ambition to be the first church to preach the Gospel in each rising settlement. That ambition has been largely fulfilled in the quarter of a century that has elapsed since it was formed. It involved great self-denial to accomplish this. But the spirit prevailed. It has led to the enormous growth that has taken place, as seen in the fact that the nine preaching places of 1870 have increased to the vast number, north and west of Lake Superior, of 839 in 1897.

CHURCH STATESMANSHIP.

Much more, however, than this was necessary. The new province of Manitoba was unknown. People do not send their contributions largely to places of which they know nothing. There were many in the eastern provinces who had no confidence in the future of Manitoba. One of the leaders of the Church denounced it as a frozen Siberia, and declared himself unwilling to spend a dollar of mission money within its hyperborean limits.

It became the duty of John Black and his colleagues to do away with this false notion. They knew well their advantage as belonging to the Presbyterian Church. It is a church which legislates in its highest court—the General Assembly—for the weak as well as for the strong; for the maligned as well as for the popular; for the distant as well as for the central interests. Accordingly the Manitoba men began the work by letter, and full report, and map, and speech, and personal influence, with the purpose of letting the church know the capabilities of the country, and the prospect of a large population coming to cultivate its fertile soil.

And this was not a mere spasmodic effort, but it has continued from that day to this. The Presbytery of Manitoba kept up a constant agitation as to its wants, knowing that the kindly mother in the east but needed to hear the cry of her children and she would relieve them. And so it has been. The outlook of the church has been so widened that to day money flows freely to Manitoba, Assiniboia, Alberta, Saskatchewan and British Columbia for the wide mission work of the west.