It was on April 21st, 1863, that the Bishop baptized at Metlakahtla fifty-nine adults and some children. On the 19th, Sunday, he landed from the "Devastation;" and for two days he was incessantly occupied in examining the candidates. His account is deeply interesting:—
"We were met by the whole village, who stood on the bank, in a long line—as fine a set of men and as well-dressed as could anywhere be seen where men live by their daily toil—certainly no country village in England would turn out so well-clad an assemblage.
"At three the bell was rung, and almost instantly the whole population were wending their way to church. There were hymns and prayers in Tsimshean. They repeated the answers to a catechism in Tsimshean. I addressed them, and offered prayers in English, which were interpreted by Mr. Duncan. There was much earnest response. The service lasted one hour and three quarters. There was an evidence of devotion. Mr. Duncan plays the accordion.
"Monday, April 20th.—Got to the Mission-house at eight to breakfast. Afterwards engaged the whole day seeing catechumens till one o'clock next morning. One after another the poor Indians pressed on to be examined. They had been under training for periods varying from eight months to three years. They had long been looking for a minister to admit them to baptism. It was a strange yet intensely interesting sight in that log cabin, by the dim glimmer of a small lamp, to see just the countenance of the Indian, sometimes with uplifted eyes, as he spoke of the blessedness of prayer—at other times, with downcast melancholy, as he smote upon his breast in the recital of his penitence. The tawny face, the high cheek-bone, the glossy jet-black flowing hair, the dark, glassy eye, the manly brow, were a picture worthy the pencil of the artist. The night was cold—I had occasionally to rise and walk about for warmth—yet there were more. The Indian usually retires as he rises, with the sun, but now he would turn night into day if he might only be allowed to 'have the sign,' and be fixed in the good ways of God.
"Tuesday, April 21st.—Immediately after breakfast, having had prayer, the work again began. Catechumens came in, and, one by one, were sifted; some, to their grief, were deferred. One man came and begged he might be passed, for he might not live till the next visit of a clergyman. Another brought a friend, and said, if I would only admit his wife to baptism, they would promise for her she should persevere and live to God. Another, a fine child of fourteen, I had thought too young to answer for herself—one who had always shown remarkable love for instruction, and had stood by the school when the many were its foes. She came with tears of entreaty which were irresistible and beautiful, and lovely was the sensitive intelligence which beamed upon her devotional features when afterwards she received the waters of baptism. Till four o'clock was I thus engaged, an hour after the time appointed for the baptisms.
"The peculiar suitableness of the questions in the Baptismal Service to the case of converts from heathenism was very remarkably illustrated throughout the examination. Converts from heathenism can fully realize renunciation of the world, the flesh, and the devil. Amongst these Indians, pomp of display, the lying craft of malicious magic, as well as all sins of the flesh, are particularly glaring, and closely connected with heathenism. To them these things are part and parcel of heathenism. So are the truths of the Creed in strongest contrast to the dark and miserable fables of their forefathers; and heartily can they pledge themselves to keep the holy will of God all the days of their life, seeing in Him a loving and true Father, of whom now so lately, but so gladly, they have learnt to know.
"I first drew forth their views of the necessity of repentance, its details, and their own personal acquaintance with it. I then questioned them as to the Three Persons of the Trinity, and the special work of each, with allusion to the Judgment, and the state of the soul hereafter, inquiring into their private devotion, to learn their personal application of repentance and faith, I questioned their anxiety for baptism, and demanded proof of their resolution to keep the will of God for their guide, to speak for God, and to labour for God's way all their life long. I sought to find out the circumstances under which they first became seriously inclined, and to trace their steps of trial and grace. Admitting them to the promise of baptism, I exhorted them to earnest prayer and devotion, as a special preparation, until the time came.
"The examination concluded, the candidates, to the number of fifty-six, were assembled in the church, and ranged in a large circle, in the midst of which the ceremony was to take place.
"The impressiveness of the occasion was manifest in the devout and reverent manner of all present. There were no external aids, sometimes thought necessary for the savage mind, to produce or increase the solemnity of the scene. The building is a bare and unfinished octagon of logs and spars—a mere barn—sixty feet by sixty, capable of containing 700 persons. The roof was partly open at the top; and, though the weather was still cold, there was no fire, A simple table, covered with a white cloth, upon which stood three hand-basins of water, served for the font, and I officiated in a surplice. Thus there was nothing to impress the senses, no colour, or ornament, or church decoration, or music. The solemnity of the scene—was produced by the earnest sincerity and serious purpose with which these children of the Far West were prepared to offer themselves to God, and to renounce for eer the hateful sins and cruel deeds of their heathenism; and the solemn stillness was broken only by the breath of prayer. The responses were made with earnestness and decision. Not an individual was there whose lips did not utter in their own expressive tongue their hearty readiness to believe and to serve God."
The following are some of the Bishop's notes of the examination:—