C.M.S., instructing the missionaries to divest themselves of all
land in excess of 1,260 acres for each grant. They might sell it, or
make it over to their children, or put it in trust for the benefit of
the aborigines, but they were not to retain it for "their own use and
benefit." Nothing could have been more satisfactory to Henry Williams,
who had never drawn a shilling from the land for his own use, but had
always paid his sons for any of their produce he might require. He now
sent to the Society an undertaking that he would at once transfer the
land legally to his family, and thus he hoped to put an end to the
dispute.

But this did not satisfy the governor. In the same month he submitted
proposals so worded as to imply, if accepted, that the land (or a
portion of it) had been unjustly acquired. This at once brought up again
the question of _honour_, and the proposals were of course rejected.

It was at this juncture that the governor took a course which was
fraught with evil consequences to the New Zealand Church. He applied for
help to the bishop. Unless the question was settled, he said, he would
be obliged to take steps which might deeply injure their common faith.
Would the bishop communicate his letter to the missionaries, and use his
influence to induce them to give up their land?

What was the bishop to do? It is generally supposed that he allowed
himself to be persuaded against his better judgment by the plausible
arguments of the governor. But this is surely to wrong a man of Selwyn's
character. He had stood shoulder to shoulder with Henry Williams in
upholding the validity of the Treaty of Waitangi, against the action of
the same governor and of the Home authorities. It was not likely that he
would weakly give way to the blandishments of any individual, unless he
had convinced himself that the cause was a just one. How then can we
account for his action in this instance?

The only explanation that seems to meet the case is that which is
supplied by the idealistic nature of Selwyn's mind. One of his ideals
was plain living, and he had something of the socialist's contempt for
the "rights of property." Even before his consecration his mind had been
exercised on the question of the land purchases of the New Zealand
missionaries. When he arrived in the country, he told Henry Williams
that he had determined to take no notice of the matter, but for all that
he never abated his dislike of the system. These