:NlH # 8- Hand -Book 'S FOR \yi "<* ¦and Private Si Short History OF Christia •IONS George Smith, LLB. FR.&A K) IN B UK OH Zhi SIS3ISJI *ssa 6avj!&HvMiv&jtomr.vjv f^antrfcoflfes iov MUt Classes an* ^riuate i^tutJtnts* edited by- REV. MARCUS DODS, D.D., AND REV. ALEXANDER WHYTE, D.D. NOW READY. J THE EPISTLE TO THE GALATIANS. By James Macgregor, D.D., late of New College, Edinburgh. Price is. 6d. s THE POST-EXILIAN PROPHETS. With Introductions and Notes. By Rev. Marcus Dods, D. D. , Glasgow. Price 2s. v A LIFE OF CHRIST. By Rev. James Stalker, M.A. Price is. 6d. 0 THE SACRAMENTS. By Rev. Professor Candlish, D.D. Price is. 6d. o THE BOOKS OF CHRONICLES. By Rev. Professor Murphy, LL.D., Belfast. Price is. 6d. a THE CONFESSION OF FAITH. By Rev. John Macpherson, M.A., Findhorn. Price 2s. 0 THE BOOK OF JUDGES. By Rev. Principal Douglas, D.D. Price is. ^d. ? THE BOOK OF JOSHUA. By Rev. Principal Douglas, D.D. Price is. dd. 0 THE EPISTLE TO THE HEBREWS. By Rev. 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EDITED BY REV. MARCUS DODS, D.D., AND REV. ALEXANDER WHYTE, D.D. A SHORT HISTORY OF CHRISTIAN MISSIONS. BY GEORGE SMITH, LCD., F.R.G.S. Skttaxto Ibitton. EDINBURGH: T, & T. CLARK, 38 GEORGE STREET. PRINTED BY MORRISON AND GIEB FOR T. & T. CLARK, EDINBURGH. LONDON, .... HAMILTON, ADAMS, AND CO. DUBLIN, GEORGE HERBERT. NEW YORK, . . . SCRIBNER AND WELFORD. SHORT HISTOEY OF CHRISTIAN MISSIONS ABRAHAM AND PAUL CAREY, LIVINGSTONE, AND DUFF liV GEOEGE SMITH, LL.D., F.R.G.S. COMPANION OF TIIE ORDER OF THE INDIAN EMPIRE AUTHOR OF THE 'LIFE OF DR. WILSON,' ( DR. DUFF,' ETC. &uorib lEKttion EDINBURGH T. & T. CLARK, 38 GEORGE STREET NOTE. Ly the courtesy of the Publishers wo have been enabled to con siderably enlarge the work in this Edition. "We thank the Rev. "E. G. Wilder of the Missionary Review, published at Princeton, and several of the Secretaries of the Missionary Societies, for the most recent information, which has made it possible for us to compile the tables and statistics showing, chronologically, the rapid growth, present results, and yet significant shortcomings, of the Evangelical Crusade of the nineteenth century. All quotations from the Holy Bible are made from the Revised Version of 1881-85. Serampore House, MEr.cniSTOjr, Edixbtjkgii, 12th September 1880. TABLE OF CONTENTS. INTKODUCTION. WHAT IS A MISSIONARY The word Missionary, The word Evangelist, The Theology of Missions, The Historical Development of Missions, PACE 12 i PART I. JUDAIO PREPARATION, B.C. 2000 TO A.D. VO. CHAPTER I. THE MISSIONAKT COVENANT— FOUNDATION OF THE CITY OF GOD IN HISTORY. Abraham the First Missionary, Palestine the First Missionary Centre, Melchizedek,The Missionary Covenant, The City of God founded, The First Missionary at Wort, Heathenism the Prodigal Son, 9 10 11 1313 14 CHAPTER II. JUDAISM THE FIRST MISSIONARY RELIGION. The Jewish Theocracy, . . . . . Eelation to the Heathen of the Theocratic Revelation, Jonah, ....... 15 15 16 CONTENTS. The Angel of Jehovah, The Holy Spirit in the Theocracy, Prophecy, in Seer and Psalmist, Missionary or Messianic Psalms, Solomon, Isaiah, . . . Daniel's Two Visions of the Four Empires, The Written Word, . PACE 17 1717 191920 2021 CHAPTER III. CURIST TOE KING OF THE MISSIONARY HOST — THE MISSIONARY' CHARGE. The Fulness of the Time, The Jesus of History, . Relation of Christ to Jews and Gentiles, Christ's Missionary Methods, . Missionary Charge to and Prayer for every Disciple, The Kingdom of Christ, The Parables of the Kingdom, 2325 25 27233031 CHAPTER IV. TnE HOLY SPIRIT THE LEADER OF TnE in slu-ar Christian Missions the Work of the Spirit, The First Christian Missionaries, Stephen, "The Crown," Paul, the Apostle of the Nations, Christianity conquering the Cities, The Name Christian, . Paul's Three Mission Tours from Antioch, John the Divine, The Missionary Apocalypse, . 323334 373842ii PART II. LATIN PKEPAKATION, A.D. 70 TO 17S6. CHAPTER V. THE ROMAN EMPIRE SUBDUED BY THE CITY OF GOD. Christianity after the Fall of Jerusalem, Christianity and the Empire, . 4743 CONTENTS. The Ten Persecutions, The First Missionary Triumph, The Destruction of Paganism ,- The Conversion of the Empire, The Four Patriarchates of the East, . Alexandria as a Missionary Centre, Pantenus and the Catechumens' School, Cosmas, the Merchant-Missionary, Coustantiue, .... Constantine's Christian Legislation, . Council of Nicaea, Theodosius, .... CHAPTER VI. THE CONVERSION OF THE SCOTS AND ENGLISH Britain fiom the first a Missionary Laud, The Romano-British Church, Gildas the Wise, The Scots of Ireland, Sukkat or Patricius, Colum or Columba, The Culdees, . The Man Columba, The Columban Church, The Romano-English Church, Gregory the Great, St. Augustin, . Absorption of the British by the Papal Church, Hild or Hilda, Cuthbert, Theodore, CHAPTER VII. THE CONVERSION OF THE GOTHS "AND THE FRANKS. The Gothic Nation, . Arianism a Compromise with Heathenism, Ulffla, the Apostle of the Goths, Chrysostom, . Valentinus, Jerome, The Franks, . Martin of Tours, The Anti- Arian Baptism of Clovis, Honoratus, Germanus, Lupus, Cajsarius, Eligms, Columbanus, Gallus, Kilian, Tradpert, CONTENTS. CHAPTER VIII. THE CONVERSION OF THE TEUTONS AND TnE NORTHMEN. Scots and Anglo-Romish Missionaries contrasted, Winfrith or Bonifacius, Walpurga, Lioba, Thekla, Ba?da, . Alcuin, King Alfred, . The Northmen, Anskar,Norway, Olaf, Conversion of Western Europe, CHAPTER IX. MISSIONS TO SLAVS, MOHAMMEDANS, AND JEWS. The Slavs, Cyrillus and Methodius, Adalbert of Prussia, . Otto of Bamberg, Vladimir of Russia's Baptism, The Saracens and the Crusades, Francis of Assisi, Marco Polo and Franciscan Missions, Raymundus Lullius, . The First Missionary to the Mohammedans, Monte Corvino, Intolerant Missions, . CHAPTER X. THE REFORMATION ONLY INDIRECTLY MISSIONARY. The Reformation a Home Mission, The Discovery of America and the Opening up of India, JohnWiclif, . Martin Luther, Melanchthon, . Erasmus,The Missionary Treatise of Erasmus, Coligny and Calvin, . Gustavus Vasa of Sweden, Frobisher, Wolfall, Oxensticrna, CONTENTS. CHAPTER XI. THE DAWN OF MODERN MISSIONS — THE DANISH-HALLE AND MORAVIAN MISSIONS. Two Reformation Principles of Missions, Grotius and Walaeus, . Lutheran Orthodoxy and Missionary Pietism Baron von Welz, Leibnitz,Danish-Halle Mission to India. Hans Egede, . Missions of the Unitas Fratrum, Count von Zinzendorf, Growth of the Moravian Missions, Franke's and Zinzendorf s Work, CHAPTER XII. THE DAWN OF MODERN MISSIONS— THE ENGLISH IN NORTH AMERICA AND IN INDIA. The Open Door and the Open Eye, . Scotland, ..... England, ..... George Fox, William Penn, the Pilgrim Fathers, The First Protestant Missionary Corporation, Cromwell, ..... Robert Boyle, John Eliot, The Mayhews and Brainerds, The Wesleys, ..... The East India Company, Schwartz, ..... Kimiander, Charles Grant, The Real Missionary Influence of the East India Company, CHAPTER XIII. THE MISSIONARY COMPROMISE OF THE LATIN CIIURCU WITU HEATHENISM. Monachism and Missions, The Counter-Reformation, Francis Xavier, Xavier's Missionary Principles, Xavier 's Missionary Methods, Propaganda Institutions, CONTENTS. India, ........ The Madura Mission, ...... Goa and the Present Organization of Indo-Romish Missions, Japan, China, and the Philippine Islands, France, ....... Africa, ...... PAGIf 151 151 152 152 153155 PART III. ENGLISH-SPEAKING UNIVERSAL EVANGELIZATION, 1784-1886. CHAPTER XIV. FOUNDATION OF ENGLISH MISSIONS — WILLIAM CAREY' THE FIRST ENGLISH MISSIONARY, 1761-1834. Prayer the Origin of Modern Missions — Hymns, . . . 156 William Carey the First Englishman who was a Foreign Missionary, 159 Foundation of the Baptist Society, ..... 162 Carey's Six Years of Preparation in Dinajpore, . . 163 Abraham and Carey, ...... 164 Carey, Marshman, and Ward in Serampore — Financial, . 164 Carey, Marshman, and Ward in Serampore— Spiritual, . . 166 Results of the Serampore Mission, ..... 166 Death of William Carey, ...... 1G7 Progress of the Baptist Missionary Society, . . . 167 CHAPTER XV. THE GREAT MISSIONARY AND BIBLE SOCIETIES, 1792. England and Scotland — The London Missionary Society, . The Scottish Missionary Society, . The Glasgow Missionary Society, . Robert Haldane's Proposed India Mission The Church Missionary Society, Bible and Pure Literature Societies, Christian Missions to the Jews by Societies, The Wesleyan Methodist Missionary Society, The Society for the Propagation of the Gospel in Foreign Parts, The Society of Friends, The China Inland Mission, Medical Missions, ..... Women's Missions, ..... 168173 175175 176 177179180 181 182 182 183 CONTENTS. The United States of America — The Board of Commissioners for Foreign Missions, . . 184 The Baptist Missionary Union, ..... 185 The Methodist Episcopal Society, ..... 186 The American Bible and Tract Societies, .... 186 The Continent of Europe — The Netherlands Missionary Society, .... 187 The German Protestant Missionary Societies, . . . 187 The Paris Society for Evangelical Missions, . . .188 The Swiss, Norwegian, Swedish, and Finnish Societies", . . 189 CHAPTER XVI. THE CHURCHES BECOME MISSIONARY, 1830. Scotland, Ireland, and England — The Church v. a Society as a Missionary Organization, . . 190 Alexander Duff, ....... 191 The Free Church of Scotland's Foreign Missions, . 192 The Established Church of Scotland, . . . .195 The United Presbyterian Church of Scotland, . . , 195 The Presbyterian Church of Ireland, .... 196 The Presbyterian Church of England, . . . .196 The Presbyterian Churches of the Colonies, Canada, Australasia, South Africa, ....... 197 The United States of America — The Presbyterian Church, North and South, . . . 198 The Protestant Episcopal Church, ..... 199 The United Presbyterian Church, ..... 199 The Reformed (Dutch) Church and the Reformed Presbyterian (German) Church, ...... 199 The Evangelical Lutheran Church, .... 199 General Results of Foreign Missionary Churches and Societies, . 199 Statistical and Chronological Tables of the same, . . . 202 CHAPTER XVII. EVANGELICAL MISSIONS AND MANKIND. Christians and Non-Christians in 1886, .... 209 Peoples and Faiths of the World, 1786-1886, . . .210 Native Christians (Reformed) in 1886, . . 212 CONTENTS. Asia — British Asia, India and Burma, Ceylon, Straits Settlemer Russian Asia, Portuguese Asia, French Asia, Dutch Asia, China, Korea, Japan, Siam,Turkey, Persia, Arabia, ts, Mauritius, 213213 215216216216 217 217 218218220 220221222 Australasia and South, Seas- Australasia, . New Zealand, South Sea Islands, . 223223223 The Two Americas — Alaska to Mexico, . West Indies, Central and South America, 224 224225 Africa and Madagascar — Egypt, West Africa, South Africa, East and Central Africa, Madagascar and Other Islands, The Position, . The Future, . The Bibliography of Missions, Milton's Missionary Invocation, 225225 225 226220 227227228 230 INDEX, 231 SHORT HISTORY OF CHRISTIAN MISSIONS. INTEODUCTIOK WHAT IS A MISSIONAEY? The word Missionary — The word Evangelist— The Theology of Missions- Augustine, Milton, Duff, Jonathan Edwards, Leighton— The Historical Development of Christian Missions. The word Missionary, from the Latin, is the same as the word apostle, from the Greek, meaning one sent or sent forth. Besides being the special title of the Galilaeans and of Paul, whom Jesus Christ personally selected, trained, and supernaturally endowed to be the first distinctively Christian missionaries of the Holy Spirit, the word apostles is applied to others in the New Testament, where it is translated "messengers" or missionaries. To the Corinthian church Paul described the brethren who had been appointed by the churches to travel with him, as " the messengers of the churches, the glory of Christ" (2 Cor. viii. 23). To the saints in Christ Jesus at Philippi, Paul wrote of Epaphroditus, whom he was sending to them, as " my brother and fellow-worker and fellow-soldier, and your messenger" or apostle (Phil. ii. 25). The missionary, then and now, is one called by God, obedient to the command of the Eisen Lord, endowed with the Spirit of Christ, and sent forth from Christendom to non-Christian peoples. He is sent by the whole body of believers forming any one of its Churches, or by a society of believers acting in place of or independently of an organized church, to make disciples of all nations, baptizing them in the name of the Father, and of the. Son, and of the Holy Ghost. The subject of the mission is Christ's 2 SHORT HISTORY OF CHRISTIAN MISSIONS. death and resurrection for repentance and remission of sins, as described by the Eisen Lord (Luke xxiv. 46, 47). It behoved " that the Christ should suffer and rise again from the dead the third day ; and that repentance and remission of sins should be preached in His name among all the nations, beginning from Jerusalem : ye are witnesses of these things." The meilinds of the mission are stated in Matthew's report (xxviii 19, 20) of the farewell commandments which Jesus on earth gave " through the Holy Ghost," as teaching or discipling; by Mark (xvi. 15-20), as preaching or heralding, accompanied by powers of healing, speaking with new tongues, and casting out devils ; by Luke, as witnessing unto Christ unto the uttermost part of the earth ; by John, on the Eisen Lord's third appearance (xxi. 15-17), as feeding and tending His lambs and His sheep. The subject is one unchangeable truth, historical fact, gracious revelation centred in the person of Christ as God ; the methods through which the life-giving truth may be presented are varied as the needs, the circumstances, the culture of the nations among whom the missions are placed. The persons who may be sent are all members of the Church of Christ, both men and women, represented by the first Christians to whom Christ entrusted the commission as He ascended ; even sons and daughters, young men and handmaidens, who were among the "all" filled with the Holy Spirit on the day of Pentecost (Acts ii. 4-21), according to the word of the prophet Joel. For each member of the body of Christ a missionary place may be found now, as it was in the experience of the Apostolic Church. The many who are not called to go themselves, are bound to send substitutes for the service, — sons, daughters, offerings, — and to pray without ceasing to the Lord of the harvest. As a matter of order and historical adaptation to the conditions of non- Christian peoples, missionaries are ordained to preach, trained to teach, certificated to heal, and skilled to win savage races from lawlessness by the industrial arts. But every method is evangel istic, being subordinated to the one message to sinful men (Bom. iii. 25, 26), "Christ Jesus, whom God set forth a propitiation, through faith, by His blood, to show His righteousness, because of the passing over of the sins done aforetime, in the forbearance of God, . . . that He might Himself be just and the justifier of him that hath faith in Jesus." The word Evangelist, meaning the publisher of glad tidings, was applied to an order which, like the apostles proper, passed INTRODUCTION : WHAT IS A MISSIONARY ? 3 away with the Apostolic Church. But it best describes the ideal and the work of the missionary to non-Christians, as distinguished from the minister, or pastor, or teacher, settled over a fixed Christian congregation or community. The ascending Lord "gave some to be apostles ; and some, prophets ; and some, evangelists ; and some, pastors and teachers." There the missionary stands midway between the apostles and prophets on the one hand, and the pastors and teachers on the other. He is the evangelist whose work it is to found churches, not to be fixed as the pastor or teacher of any one church. If the twelve apostles had successors, these were the evangelists, the missionaries. All missionary methods, apostolic and modern, have for their immediate and highest object the foundation of indigenous congregations of a Native Church. When such congregations have been fostered into living, expanding, aggressive units, the time comes for the foreign missionary overseer, whether he be Presbyterian, Congre gational, or Episcopalian in his polity, to push on to unevangelized districts, encouraging or allowing the Native Church to rise to " the full measure of its duties and responsibilities, until it possesses an organic independent existence of its own." This is common sense, and it was apostolic practice. Paul, the model of all missionaries, spoke the gospel of God, now "with much con tention," " not in word only, but also in power, and in the Holy Ghost, and in much assurance" (1 Thess. i. 5) ; and again "even as a nurse cherisheth her children " (1 Thess. ii. 7). Not a few Gentiles "turned from idols to serve the living and true God." These, as brethren, disciples, saints, were then formed into a society or ecclesia, in every city, under elders and deacons appointed with the consent of the congregation. Each church was organized not only for its own spiritual growth, but on a "system of charity towards the more needy saints and of missionary development all around it. But outside both of the apostles who were to pass away, and of the presbyters and deacons who were congregational, there was the evangelist. Philip, one of the first seven deacons of the church at Jerusalem, became "the evan gelist," who, through the chamberlain of Candace, brought Ethiopia to Christ ; who, from the Eoman and Eastern splendour of Caesarea, seems to have done more than even James to win Syria to the Cross. Timothy, who was Paul's vicar-apostolic at Ephesus, was thus counselled: "Do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand." The apostles apart, Stephen, i SHORT HISTORY OF CHRISTIAN MISSIONS. Philip, and Timothy were the first missionaries ; they held the office of which every true missionary has been prouder than of all other positions or callings, ecclesiastical or secular. The Theology of Missions is carried back by Augustine in his great missionary treatise, De Givitate Dei, to the difference (diversitas) that arose among the angels. In that his fine spiritual instinct finds the beginnings of the kingdom of God, if the new federation of fallen principalities and powers, of the world-rulers of this darkness, and the spiritual hosts of wickedness in the heavenly places (Eph. vi. 12), were not to be allowed to corrupt the human race. Milton has followed this method throughout his two poems, which form one grand missionary epic.1 The whole angelology of Milton, from the Father's declaration of His decree that to the Son every knee shall bow, through the devil's temporary triumph in the fall of man, to his tremendous defeat after the temptation in the wilderness, is based on and splendidly illustrated by the missionary progress : — " Hail, Son of the Most High, heir of both worlds, Queller of Satan, on Thy glorious work Now enter, and begin to save mankind." Throughout, therefore, Milton sees in the idolatry of successive! ages the personalities of evil incarnated to mislead mankind — ¦ " And devils to adore for deities." , The most fervid expounder of missions, as well as most devoted missionary worker in modern times, Dr. Duff, went farther back still, finding the root of missions, their supreme importance and unearthly grandeur, in the decrees of God. " The purpose from all eternity to create the universe, visible and invisible, for the mani festation of the divine glory, the permission of the fall of man, in order that, through the assumption of human nature by the ever lasting Son of the Father and the sacrificial shedding of His precious blood, myriads of the fallen and guilty might be redeemed and exalted to a higher position than that from which they fell, and all this in a way so marvellous that the glory of the attributes and perfections of the Supreme God might shine forth more brightly therein than in all the works of creation besides; the immeasurable antiquity as regards conception and purpose, the 1 The Paradise Lost and Paradise Regained should be read in this light along with the poet's Latin Treatise on Christian Doctrine, discovered only sixty years ago, and translated by Bishop Sumner. INTRODUCTION : WHAT IS A MISSIONARY t 5 elevation and unearthly grandeur of the missionary enterprise when thus viewed in its true scriptural light, as the divinely- appointed means of carrying forward the great scheme of redemp tion to its glorious consummation ; " — such was Duff's description to his students of the lofty design of missions, which inspired him to be what he became. The first Evangel-message, as it has been called, is that of Gen. iii. 15, in which the Messianic hope bursts forth, in the declaration that the contest with evil to which the human race became exposed by the Fall, shall issue in ultimate victory, though not without injury. Jonathan Edwards, in his History of the Work of Redemption, began with the Fall of Man. Theologically his work should be read, but it was written at a time when modern missions had hardly come to the birth, at the spiritually most barren period of the Church's life. The time has come for scholars to study the methods and results of the missionary enterprise, and from these to generalize new chapters in both Apologetic and Homiletic Theology. The idea which Edwards expressed when, in 1739, he entitled his history of the work of redemption, Outlines of a Body of Divinity in a Method entirely new, can be realized only now when the Church has entered and is rejoicing in its first missionary epoch worthy of the name. Concerning the salvation which some five thousand Protestant foreign missionaries, and some thirty thousand native missionaries of all kinds, are now preaching in almost every heathen land, and to at least half the whole number of Mohammedans, the Apostle Peter represents the prophets as "searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ and the glories that should follow them ; . . . which things angels desire to look into" (1 Pet. i. 11, 12). Leighton, writing about 1650, thus comments on this passage, in language which Coleridge pronounces to be the most beautiful allegory he had anywhere read : — ' ' This sweet stream of their doctrine did, as a river, make its own banks fertile and pleasant as it ran by, and flowed still forward to after ages, and by the confluence of more such prophecies, grew greater as it went, till it fell in with the main current of the gospel in the New Testament, both acted and preached by the Great Prophet Himself whom they foretold to come, and recorded by His apostles and evangelists, and thus united into one river, clear as crystal. This doctrine of salvation in the Scriptures hath still refreshed the City of God, His Church under the gospel, and still 6 SHORT HISTORY OF CHRISTIAN MISSIONS. will do so till it empty itself into the ocean of eternity. . . . The agree ment of the predictions of the prophets with the things themselves, and the preaching of the apostles following, make up one organ or great instrument, tuned by the same hand and sounding by the same breath of the Spirit of God. . . . For this end He sent His Son out of His bosom, and for this end He sends forth His messengers to divulge that salvation which His Son hath wrought, and sends down His Spirit upon them that they may bo fitted for so high a service. . . . " The cherubim wonder how guilty man escapes their flaming swords and re-enters Paradise. The angels see that their companions who fell are not restored, but behold their room filled up with the spirits of just men, and they envy it not. . . . The angels look upon what they have already seen with delight and admiration, and what remains, namely, the full accom plishment of this great work in the "end of time, they look upon with desire to see it finished, — that mystery of godliness, God manifested in the flesh, and, it is added, seen of angels (1 Tim. iii. 16). "We see here excellent company, and examples not only of the best o.? men that have been, — we have them for fellow-servants and fellow-students, —but if that can persuade us, we can all study the same lesson with the very angels, and have the same thoughts with them. This the soul doth which often entertains itself with the delightful admiration of Jesus Christ and the redemption He hath wrought for us. " The Historical Development of Christian Missions is the subject with which we have to deal. That begins with Abraham as a preparation ; it culminates in the conversion of the Eoman Empire ; it is continued in the conversion of the peoples of Europe to the Eeformation of the sixteenth century, and in the Peace of 1783 which recognised the independence of the American Eepublic. This Prceparatio Evangelica then passes into the organized and truly catholic attempts to evangelize all nations, for which Great Britain's possession of India and many Colonies, and America's marvellous extension, have made the past century re markable, though, at the best and in the light of the future, thia is still the day of small things. Part I. Judaic Preparation, 2000 B.C. to 70 A.D. Part II. Latin Preparation, 70 to 1786 a.d. Part III. English-speaking Universal Evangelization — One Cen tury, 1786 to 1886 ad. PART I. JUDAIC PEEPAEATION, B.C. 2000 TO A.D. 10. CHAPTEE I. THE MISSIONARY COVENANT — FOUNDATION OF THE CITY OF GOD IN HISTORY. Abraham the First Missionary — Palestine the First Missionary Centre — Mel- chizedek — The Missionary Covenant — The City of God founded — The First Missionary at Work — Heathenism the Prodigal Son. Abraham ("father of a multitude ") opens the long procession of missionaries, inspired and uninspired, who cover the period of the last four thousand years which the birth of Christ divides into two equal portions. The Eternal Son of the Father, who declared, " Verily, verily, I say unto you, Before Abraham was, I am," linked the patriarch on to Himself and His own kingdom in the significant words, "Abraham rejoiced to see my day, and he saw it and was glad" (John viii. 56). Abraham was the first man whom God sent forth as a missionary ; the first in whom He adopted the policy of separating the Church from the world, believers from idolaters, that the Church might be strong to evangelize the world ; the first individual whom He admitted to covenant-making with Himself. Abraham was the founder at once of the catholic Church in all ages, of the circumcised Jewish race who became the custodiers of the first missionary religion, of the human family from whom Christ came in the flesh, and of the Arab race whom Mohammedanism has converted into the most aggressive foes of Christ. The Epistles to the Eomans, Galatians, and Hebrews show, dogmatically, that Abraham was at once a type of Christ and the Old Testament precursor of Paul, who, two thousand years after, applied to the Gentiles Abraham's 7 8 SHORT HISTORY OF CHRISTIAN MISSIONS. universal doctrines of faith, forgiveness, and righteousness, histor ically consummated in the death, the resurrection, and the media torial reign which form the " day " of Christ. Four hundred years after the Flood, the Shemite or Semitic family of Terach was settled among the Hamitic tribes of tho coast of the Persian Gulf, where the Euphrates unites with the Tigris river. Idolatry had so spread that even this Shemitic family had become infected. The traditions of the Talmud and Koran alike represent Terach as a maker and seller of idols, like the teraphim which his descendant Laban used in Jacob's time. The same legends picture the young Abraham as an early pro tester against idolatry and the worship of the sun, moon, and fire. The place was Ur or Hur, now Mugheir, then known for its Chaldaean temple to the Moon-god. The time was about 2000 b.c, when there appeared to Abraham, what the first Christian martyr Stephen described as " the God of glory," and said unto him, " Get thee out of thy land and from thy kindred, and come unto the land which I shall show thee." It was the first missionary call, often repeated since to prophet and apostle by the Angel of the covenant, by the Lord of glory in the flesh, by the Lord in glory especially to Paul, — repeated not less really though in the still small voice, in dream and vision, or in startling provid ence, to the modern missionary. The call has been always the same, to "get out" from home, to "come" to the land of God's choosing, to "go" to the people who cry for help, to "leave" kindred and all things "for My sake and the gospel's." The family consisted of the father Terach, the ninth in descent from Shem after the Flood, and three boys, Abram ("father of eleva tion ") as he was first called, Nahor, and Haran. Nahor remained behind (Gen. xi. 31), at least for a time, and Haran had died, leaving a son, Lot. "With the intention of reaching the far-distant and fertile Syrian coast of the Mediterranean at Canaan, Abram set out, with Sarah ("princess") his wife and half-sister, Terach his father, and Lot his nephew. They followed the river up its fertile valley for four hundred miles to a camping ground on the little Belik tributary, at a spot fifty miles to the east of the Euphrates, on the edge of the desert. They named the settlement Haran, in memory of the dead son and brother. There Terach died during the long halt, while Abraham was being ripened in years and faith and the wisdom of the highest civilisation of that clay, for the next step ; Haran became his college. We have the original clay tablets of the time, and the later Assyrian transla- PALESTINE THE FIRST MISSIONARY CENTRE. 9 tions, found in the very spots; and the book of Genesis itself tells us of the " signet " of Judah in the third generation after. So wondrously has the personality of Abraham marked history at its earliest source, that the Talmud, Josephus, and the Koran represent Abraham as introducing into Egypt the knowledge of astronomy and arithmetic ; the Parsees see in him their Zoroaster or Zarathustra ; and all the traditions unite in attributing to him the authorship of certain books. In Haran, however, no more than in Hur, was he separate from idolatry. The last traces of the old Ufe passed away with his father TeracL The desert had to be placed between the infant Church and the universal heathen ism ; he crossed it by " the way of holiness " familiar to his descendants, and used by the magi on their way to Bethlehem. The missionary Abraham was seventy-five years of age, and had yet. a hundred years before him, when, after a short halt at Damascus, where the Arabs still profess to show his habitation, he symbol ically took possession of " the promised land " by building an altar first at Shechem, then near Bethel, and then at Hebron, on the way to Egypt. The divine call, which had silently drawn him at Hur, and had audibly spoken at Haran of " a land that I will show thee," and of "a great nation that I will make thee," declared at these three central spots, " All the land which thou seest, to thee will I give it ; . . . and I will make thy seed as the ¦ dust of the earth " for number. Palestine thus became the first, the greatest Missionary Centre of the race, for the two thousand years from Abraham to Christ. In itself emphatically the shepherd-land of antiquity, with a soil and a climate which God Himself made the theme of prophet and of poet, in geographical position it is without a rival. In Asia this portion of Syria touches Africa on the one side, and Europe on the other. It is the chief gate between East and "West, South and North. Flanked by the only other centres of world-wide empire which the history of civilisation commemorates, Alexandria and Constantinople, it commands them both. "What "Western Syria was to the earliest civilisation, standing between the Euphrates and the Nile on one side, and the Bosphorus on the other, it is still, notwithstanding the barren hoof of the Muslim. Close to Hebron, its southern hollow is the object of the ambition of the world-powers of the present day, and is still the greatest missionary and military and commercial route to the far East from which Abraham came. Its northern valleys are prevented 10 SHORT HISTORY OF CHRISTIAN MISSIONS. only by Turkish misrule from becoming the line of " the world's highway " connecting the railway systems of Europe and British India. The future of missionary triumphs, even more than the past of history, is with this Syrian shore, with Hebron and Calvary. Abraham came to spend nearly a century among a people of the " lowlands," or Canaan, who had borrowed the primitive Accadian belief from which he had migrated, the foul worship of the Sun-god in the male form of Baal, represented by manifold Baalim, and of the female form of Ashtoreth in a thousand Ashtaroth. He came to a land of human sacrifices, the devotion ignorantly expressed by which God sanctified to the covenanting family, first typically by the substitution of a ram for Isaac, and nationally by circumcision. If Hur, and Haran, and Egypt, which stress of famine led Abraham to visit, were already so given over to idol and nature worship that a later prophet described Chaldea as " the land of graven images, and they are mad upon idols " (Jer. 1. 38), much more was Canaan. The cruelty of Moloch and the impurity of Ashtoreth were filling the cup of iniquity which sank the people to a depth of horror probably unmatched in the history of the race. Wandering about among the fathers of those whom his three millions of descendants were afterwards to exterminate, Abraham represented and practised the faith and the worship of Adam and Enoch and Noah ; this was the one personal, righteous " God Most High, possessor of heaven and earth," whose promise to Adam and Noah had been confirmed in his own call, that neither flaming sword nor drowning flood shall destroy man, but in himself " shall all families of the earth be blessed." With Abraham as with Adam and his first-born, the only sanctuary was the altar under the vault of heaven, and on it the firstlings of the flock ; the only home a nomadic tent, which was moved south from Ebal and Gerizzim to Egypt and back to Hebron. But as the scholar finds in ancient paganism, and the modern missionary in the conscience and traditions of heathenism, traces of the know ledge of the one true God, to which witness a successful appeal may be made, so was it with Abraham, at a time not five cen turies removed from the early deposit of divine truth in Noah and Shem. Melchizedek stands out for a moment, clear and yet mysterious, from the mist which the secular writer calls prehistoric, but which Holy Scripture irradiates with peculiar light. He at least of all THE MISSIONARY COVENANT WITH- ABRAHAM. 11 his age and race, without outward call or recorded consecration like Abraham's, appears as greater than Abraham, who paid him tithes, and received, in the bread and wine, his kingly, priestly blessing (Gen xiv. 18-20). He was historically the leader of one of those Shemite migrations such as had led Abraham's family as far south as the Persian Gulf. Melchizedek's family had never fallen away into idolatry as Terach's seems to have done. King of Salem, most probably the Jerusalem of after times, and "priest of the most high God," Melchizedek is employed by David (Ps. ex. 4), with the approval of our Lord (Matt. xxii. 41-45), as a higher type of Christ than Abraham was even when about to sacrifice Isaac on Mount Moriah. But both agree in their superiority, as catholic representatives or missionaries of the God of all the families of the earth, to the narrow and temporary uses of Judaism and its Levitical priesthood. Paul, in the Epistle to the Eomans (iv.), puts Abraham in his right place as the heir of the world through the righteousness of faith, before circum cision. The Epistle to the Hebrews, while exalting the faith of Abraham as the missionary founder of the city of God upon earth (xi. 10), makes Melchizedek's position and history an argu ment for the inferior and temporary character of that secondary portion of the work of Abraham, as the circumcised father of the Jews, through whose Levitical priesthood " perfection " or completeness could not be obtained. Thus early were peace and righteousness, the forgiveness of sins and the doing of God's will, proclaimed by a priest-king whom the Messiah accepted as His type, as faith and obedience were declared by Abraham, who saw the " day " of Christ and was glad. The Missionary Covenant was now made with Abraham. After ten years' wanderings, during which God had said to him, " This is the land," but had not made similarly plain where the seed was to come from, even Abraham's faith cried for fruit : " "What wilt Thou give me, seeing I go childless 1 " So his faithful descendants of all missionary races in all ages since have often cried, and the Lord Himself has pointed them to the husbandman who hath long patience, till the seed becomes precious fruit. The answer to Abraham was God's offer of Himself : " Fear not, I am thy shield and thy exceeding great reward." God is better than all or anything that His servants desire, even, as they think, for the good of His kingdom. Sons, in the flesh or in the faith, will come in troops, at the right time, to the man who has 12 SHORT HISTORY OF CHRISTIAN MISSIONS. as his shield and reward the Most High God, possessor of heaven and earth. So God gave Himself to Abraham, as He had nevei done to man before, in a covenant, made not with the race as in Noah's time to save the bodies of men, but with the spiritual father of all who should believe. Next to the gift _ of His own Son, in the incarnation and its messages to the virgin mother and the watching shepherds, there is no such example of God's grace to sinful man as the first of all covenants, the conditioned pledge to Abraham, and through him to the race. For thirty hours, from sun-down on one day to dark night on the next, the first missionary, at the very midtime of his Ufe, sat in watchful meditation or lay in wrapt vision (Gen. xv.) beside the five sacrificial animals which he had divided, so that God might visibly pass between them. Against the midnight horror of great darkness, the man saw God as a pillar of fire enwrapped in smoke, ratifying the covenant graciously but awfully after the manner of men. His own personal life, his heirs' and that of his descendants after the flesh for the next four centuries, were revealed to him. But before and far above that came the word of the Lord who had placed him under the nightly vault of the Syrian sky : " Look now toward heaven and tell the stars, if thou be able to tell them ; so shall thy seed be." " And he beUeved in the Lord, and He counted it to him for righteousness." Paul, the apostolic missionary to the non-Jewish world, most plainly applies the universal covenant with Abraham, " the father of all that beUeve," in" his Epistle to the Romans (iv.), and stiU more in detail in that to the Galatians (iii. 8-29). " The Scripture, foreseeing that God would justify the nations by faith, preached the gospel before hand unto Abraham, saying, In thee shall all the nations be blessed. . . . There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female ; for ye are all one man in Christ Jesus. And if ye are Christ's, then are ye Abraham's seed, heirs according to promise." The fulfilling of that covenant, apparently now slow, now by leaps, but always according to what has been called God's leisure and God's haste, is the History of Missions. Abraham made a mistake about Ishmael ; he was ready to sacrifice Isaac ; he possessed when he died only the cave at Hebron where the Mohammedans guard the tomb of him whom they call El Khaleel, the Friend of God. But every Christian who is a son of faithful Abraham knows of a surety that he will yet be glad in the sight of the " day of Christ," as this covenant made Abraham. Every missionary, who THE FIRST MISSIONARY AT WORK. 13 has faith to identify himself with Abraham, fears no danger, and has no distrust beside that voice, " I am thy shield ; " spares no sacrifice even to the death when he reahzes that pledge, "I am thy exceeding great reward." The symbol of the universal missionary covenant is the living, Ufe-giving fire of God's presence, veiled by the protecting, guiding cloud of His grace, — the bush burning but not consumed, viewed from the human, the Christ's side. The principle of the cove nant is that each man and woman who enters into it, of every time and race and degree of culture, and aU combined in one Universal Church, is appointed to preserve and to propagate, under divine power and guidance, the true knowledge of the incarnate God, " till we aU attain unto the unity of the faith and of the knowledge of the Son of God unto a full-grown man, unto the measure of the stature of the fulness of Christ" (Eph. iv. 13). The City of God was thus founded in the history of men who were building their Babylon, typical of all godlessness, on idolatries, by the " sojourner in the land of promise," the " dweller in tents " who had faith to look for " the city which hath the foundations, whose Builder and Maker is God " (Heb. xi. 10). We shall see the foundations extending, and the walls rising all through the ages ; while as Babylon in all its empire-forms becomes a ruin, — fit throne for the prince of this world, — the hearts of the faithful are comforted, and their energies arc stimulated by the closing vision of the last of the apostles, " the Holy City, the New Jerusalem, coming down out of heaven from God " (Eev. xxi. 2). The First Missionary at Work. — The book of Genesis shows us Abraham not only as a missionary wanderer, as a passive ex ample, and as a type of the Highest, but as discharging active missionary functions with a love, a zeal, and a boldness second only to those of Christ Himself. To him sitting in the tent- door in the heat of the day on the plains of Mamre, there came a Theophany, Jehovah represented by three angels. " And the Lord said, Shall I hide from Abraham that which I do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" (xviii. 18). The time had come for the destruction of the im penitent heathen of the vale of Siddim. Not because the nephew Lot was there, a merely passive protester against the very grievous sin of Sodom, not from purely human pity, but as divinely-called 14 SHORT HISTORY OF CHRISTIAN MISSIONS. missionary, as divinely-invited intercessor, as divinely-encouraged mediator, as covenanter for the salvation of all, of every race who should beUeve, and specially charged with the land of which Siddim was then the fairest portion, Abraham appealed personaUy to the covenant God for mercy that the worst of all heathen might repent, if only fifty, or forty-five, or forty, or thirty, or twenty, or ten righteous were found in Sodom. Failing ten, even yet Abraham did not abandon hope, for he "gat up early in the morning to the place where he had stood before the Lord, and he looked, . . . and, lo, the smoke of the land went up as the smoke of a furnace," and God remembered Abraham by sparing only Lot. The History of Missions begins well with the sixfold wrestUng of Abraham for the vilest and most hopeless sinners to whom missionaries have ever been sent. The Dead Sea remains to tell us still that man, in his freedom, may himself place a limit to God's long-suffering, but also to assure us that God Himself counts the prayer and the labour of His Church even for peoples among whom not ten can be found righteous enough to show the work of the law written in their hearts (Eom. n. 15). Abraham twice worked for the worst heathen, for the most hopeless race outside of the particular covenant of the Jews, but included in the universal missionary covenant, — as a conqueror, when he rescued the kings of the five cities of Siddim (Gen. xiv. 1-16) from the vengeance of Chedorlaomer, king of his own ancestral land at the head of the Persian Gulf ; and as a missionary, when he mediated for them with God Himself. Heathenism is the Prodigal Son among the swine of lust and idolatry, of self and the world, with a conscience nevertheless which repels the sin he foUows, and a craving for God — a feeUng after Him, if haply he may find Him — which is at once the reUc of a primeval reUgion and the anticipation of a truth yet to be revealed to him. To recall the conscience and arouse the craving, the missionary is sent, going with a courage Uke Abraham's and a love Uke Christ's, because sure that the Judge of all the earth does right, and that it is that Judge who sends him, as He invited the mediation of His friend Abraham. CHAPTEE II. JUDAISM THE FIRST MISSIONARY RELIGION. The Jewish Theocracy — The Relation to the Heathen of the Theocratio Revelation — Jonah — The Angel of Jehovah — The Holy Spirit in the Theocracy — Prophecy in Seer and Psalmist — The Missionary or Messianic Psalms — Solomon — Isaiah — Daniel's two Visions — The Written Word. The Jewish Theocracy— word first used by Josephus — formed, particularly, for the next two thousand years, the first stage of the development of the universal missionary covenant in which aU the families of the earth are to bless themselves. As Creator and Lord, Jehovah is the God of aU nations, but Israel was the media tory till the Messiah came. " Ye shall be a peculiar treasure unto me from among aU peoples, for aU the earth is mine ; and ye shall be unto me a kingdom of priests and an holy nation " (Ex. xix. 5). The Old Testament history is a record of Israel's apostasy. The chosen nation did not always testify for the true God before the heathen, but against Him. He cast them out of the Holy Land, and scat tered them among the heathen powers which ruled the very centres of Hur or Babylon, where Abraham received his first caU, and Haran or Nineveh, where he heard the voice, "Get thee out." But these powers of the world, while fulfilling the counsels of God, exalted themselves against Him, so that they were destroyed, and a new generation of the covenant people returned to the covenant land with suppUcations. There, after the exile, the worship of the one God was carefully maintained, and the succession of the prophets culminated in the coming of the Messiah. Judaism, as a preparatory missionary system, fulfilled its purpose in the cry from the Cross, " It is finished," and entered its second and final historical judg ment, which continues to this day, in the destruction of Jerusalem. The Eelation to the Heathen of the Theocratic Eevelation is regulated by the gracious design of God in the universal covenant with Abraham as the first, the father, of all beUevers, underrunning 15 16 SHORT HISTORY OF CHRISTIAN MISSIONS. the particular privilege of the chosen Jews. Both the Jews and the heathen suffered judgments, in their measure, because of their opposition to the purposes of the kingdom of God. But the older prophets saw that kingdom enlarged by the extension of the theocracy to heathen nations, as under David and Solomon (Amos ix. 11). The later prophets saw it enlarged not only, as then, by the sword of the theocratic king, but by the word of God, so as to include even the Ammonites and Moabites, whom the law of Deuteronomy (xxiii. 4) excluded for hiring Balaam to curse Israel. Both psalmists and prophets rejoice in the transfer of the theocratic relation to aU mankind, and in the bringing in of aU the precious things of the Gentiles to the glory of the divine kingdom. Such is the vision of Haggai (ii. 6, 9), who saw, as the result of the Lord's shaking of heaven and earth and of all nations, the coming of what our English Version translates as " the desire of aU nations," of what Luther rendered " the consolation of all the heathen " (aller Heiden Trost), and of what some read literally as " the precious things of aU the nations of the world." Even heathen powers are to be so turned that Egypt and Assyria shaU be missionary peoples. " Israel shall be the third with Egypt and with Assyria, a blessing in the midst of the earth : for that the Lord of hosts hath blessed them, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance " (Isa. xix. 24). The last of the prophets (Mai. i. 11) told the Jews who dishonoured God by their impure offerings, in words quoted by missionaries from Augustine to the present time, " From the rising of the sun even unto the going down of the same, my name is great among the Gentiles, and in every place incense is offered unto my name, and a pure offering." The predictions of the restoration of the Jews to the covenant land, and their alUance with the Gentiles, so that these are to assist in completing the restoration (Isa. xi. 10, lxvi. 18, 21 j Zeph. iii. 10), find their highest confirmation and interpretation in the inspired words of the Jewish missionary to the Gentiles (Eom. xi. 25, 26) : " A hardening in part hath befallen Israel, until the fulness of the Gentiles be come in ; and so aU Israel shall be saved : even as it is written." In the Scriptures, of which these are specimens, missions to Jews, Mohammedans, and heathen find the same historical root, the same spiritual warrant, the same divine pledge of success. Jonah (b.c. 862) is an instance of the proud particularism of the Jews, which reached its height in the Pharisees of our Lord's PROPHECY A GREAT MISSIONARY AGENCY. 17 time and the fall of the holy city. The book of Jonah is a no less noteworthy proof of the pity, for the heathen, of Jehovah who sent forth the reluctant missionary, and the patience of God, meant to lead them to repentance (iv. 10, 11). The Angel of Jehovah (Maleach, Heb.) also watched over the development of the missionary covenant. Eleven times, from Abraham to David, did One appear, described as angel, and. three times as man, but on every occasion speaking of Himself as Jeho vah or God, so that we must believe each of these appearances at least to have been a true Theophany. The angel of the Lord who in the New Testament announced the coming incarnation, never speaks as God, but only as a messenger, as also at the resurrection and in the Acts of the Apostles. The Maleach Jehovah of the Old Testament is the being in whom God makes His presence known to man in a manner which the senses of man can bear, and only to develope the missionary covenant, universal or particular, by such active interposition. Until that development had reached, in history, the incarnation of God in the Son of Man and King of glory, the angel of Jehovah was typical of the incarnation. The Holy Spirit in the Theocracy worked as the peculiar pre rogative of its leaders, like Moses (Isa. lxiii. 11), of its holy men and women, and especiaUy of the prophets and psalmists. The Spirit was an extraordinary influence which guided with wisdom in difficulty, or inspired for revelation, not an outpouring on all, nor an indweUing in every believer, as the divine gift became on and after the Pentecostal effusion. The possession of this indwelling is that which, more than any other gift, marks the Church of the new covenant off from that of the old. The prophets of the theocracy, while themselves under the supernatural influence only on extraordinary occasions, promised this outpouring and indwell ing to every true member of the Church : " All thy children shall be taught of the Lord" (Isa. liv. 13) ; "They shall aU know me, from the least of them unto the greatest of them, saith the Lord " (Jer. xxxi. 34) ; " I will pour out my Spirit upon all flesh " (Joel ii. 28). Prophecy, in Seer and Psalmist, wTas the great missionary agency of Judaism, the chief of those creative forces which cul minated in Christ. As Abraham rejoiced to see Christ's day, Isaac was led, against his personal and natural desire, to transmit B 18 SHORT HISTORY OF CHRISTIAN MISSIONS. the covenant blessing to Jacob ; and Jacob, in his dying charge, to hand it on to Judah. The same divine sovereignty which caUed Abraham, as it calls men and women openly now, preferred Isaac to Ishmael, and Jacob to Esau, and Judah to his eleven brethren. That sovereignty placed women originaUy heathen, Uko Eahab and Euth, in the covenant Une of whom Christ came, as if to mark its everlasting universaUty as weU as temporary particularism. To Moses the covenant vision of fire and smoke, glory veiled by grace and reached by suffering, was repeated in the burning bush. He became at once the prophet who typified the Christ, the mediator by whom the law was given, the saviour of the Judaic Church when it seemed to be almost lost amid the idolatries and the bondage of Egypt, the maker of the Abrahamic family into the Jewish nation, and its leader back to the promised land. Of that land Joshua, guided by One who declared Himself to be the Captain of the Lord's host, took formal possession for the twelve tribes. David, chosen as Isaac and Jacob had been, completed the actual possession of the whole covenant territory granted by God to Abraham, and became, in his house and his songs of prophecy, the direct founder of the stricter Messianic idea. The last words of "the man who was raised on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel," form an instructive contrast to the missionary covenant with Abraham a thousand years before, as they picture the ideal of righteous government and identify its realization with that new covenant which Christ ordered and made sure in aU things (2 Sam. xxiii. 2, 3) : "The Spirit of the Lord spake by me, and His word was upon my tongue ; the God of Israel said, the Eock of Israel spake to me, One that ruleth over men righteously, that ruleth in the fear of God, he shall be as the light of the morning when the sun riseth, a morning without clouds, when the tender grass springeth out of the earth through clear shining after rain." From this time, for the next thousand years, the Messiah, the Eedeemer, is expected as King, and the expectation is spread, by the captive tribes and by the Dispersion, after the Eestoration, until it is shared by Greek thinker and Eoman emperor. While the earliest prophets, like Elijah, Joel, and Amos, are silent regarding the King and His Kingdom, the later, like Micah and Isaiah, from the middle of the eighth century, are Ml of Messianic prophecies, directly missionary like Zechariah's, and indirectly, like those which had their imme diate fulfilment in the contemporary kings.1 xThe Post-Exilian Prophets, by Marcus Dods, D.D., 1879. MISSIONARY COVENANT ADVANCED BY SOLOMON. 19 The Missionary or Messianic Psalms, ii., xiv., lxxii., and ex., find their key in that last song of David, sadly confessing the failure of his own house to realize the fruitful reign of righteous ness. His vision is filled by the Spirit with the completion of the theocratic kingship, and its merging into the universal power and glory of the universal kingship in One who was at once his Son and Lord. The occasion which led to the composition of Ps. xiv. may have been " the marriage of an Israelite king, perhaps Solomon, with the daughter of the Egyptian king ; " but the older Jewish theology and the Church ever since have adopted the alle gorical interpretation, and have found in the Messianic references the noblest strain of Uturgical worship. The missionary character of the psalm is stiU more pronounced, for it is an ode which triumphs over the introduction of the heathen into the kingdom of God. So, too, the originally harvest psean, Ps. lxvii. Psalm n. roots the missionary covenant in the decree of the Father and the heirship of the whole earth by the Son. Ps. lxxii. prays for His coming as the Prince of peace, the righteous defender of the poor, and the King to whom all kings and peoples shaU do homage. It quotes (verse 17) the very words of the missionary covenant, " Men shaU be blessed in Him ; aU nations shaU caU Him happy ; " and concludes with a doxology which, in evangeUc richness, might have closed the Apocalypse of John, "Blessed be His glorious name for ever, and let the whole earth be filled with His glory. Amen, and Amen." Psalm ex. celebrates the final subju gation of heathenism by Christ the King, and ascribes to Him the everlasting priesthood foreshadowed by Melchizedek, a union so new that its announcement is confirmed by the oath of Jehovah. Solomon, coming midway between Abraham and Christ, in two ways advanced the development of the missionary covenant. He brought some heathen peoples under Jewish rule, and more under Judaic influence, representing to the old world of Asia the prosperity and the prestige secured by the favour of the Messiah, very much as Great Britain does now in the East. His name is thus stamped on Uterature and legend, mountain and river, to the present day. And he built the first temple on the Moriah sum mit, where Abraham offered up Isaac, but enlarged by those vast foundations which are still a marvel. This work of seven years, the hewn stones of which reproduced the tabernacle proportions just doubled, while essentially Jewish in symbol and ritual, was a visible protest and a proof to all of the unity and the power of the 20 SHORT HISTORY OF CHRISTIAN MISSIONS. personal Jehovah. The prayer and sacrifice by which the typical king, in aU his glory, dedicated the building, recognised the universal character of the covenant on which that of the Jews rested, in the requests on behalf of " a stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name's sake" (1 Kings viii. 41); "Hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for ; that all peoples of the earth may know Thy name, to fear Thee." " I have heard thy prayer and thy supplication that thou hast made before Me," was the divine answer. Isaiah, of the later prophets of Judah and Israel, most fully developes the idea of the Messiah, justifying the ways of God to the apostate Jews amid the catastrophes which scattered them for a time. The last twenty-seven chapters (xl.-lxvi.) picture in detail the mission of the Servant of Jehovah to all the human race. There is nothing in inspired literature so consoling to the missionary Church and the faithful solitary missionary, as this message, which bursts forth, " Comfort ye, comfort ye, my people, saith your God," and at once leaps over seven hundred years to the voice of him that crieth in the wilderness : " 0 thou that tellest good tidings to Jerusalem, lift up thy voice with strength : lift it up, be not afraid ; say unto the cities of Judah, Behold your God" (xl. 10). It was on the reference to Abraham, "When he was but one I called him, and I blessed him, and made him many " (U. 2), that Carey used to stay himself before he had a convert. The central figure of the prophecy is " My Servant," with marred visage and form, sprinkling many nations, cut off out of the land of the living for the transgression of " My people," an offering for sin but justifying many, dividing the spoil with the strong. The prayer of Solomon for the sons of the stranger becomes amplified with evangelical fulness : " Even them will I bring to my holy mountain, and make them joyful in my house of prayer ; . . . for mine house shall be called an house of prayer for aU peoples " (lvi. 7). Thus is introduced the New Jerusalem, the City of God. Daniel's Two Visions of the Four Empires, if less rich, are more particular, and almost historical in their details (ii. and vii.). A colossal image, signifying the unity of heathenism in its opposi tion to God, is composed of four kingdoms ; and four great beasts rise successively out of the sea, tossed by the four winds of heaven as the heathen world is storm-tossed. They are destroyed by the THE LITTLE STONE — THE WRITTEN WORD. 21 kingdom of God, as a Little Stone not made with hands, growing greater till it fills the earth ; yea, in the second vision, by the Son of Man Himself, whom Daniel beheld as He " came with the clouds of heaven, and came even to the Ancient of days. And they brought Him near before Him j and there was given Him dominion, and glory, and a kingdom, that aU the peoples, nations, and languages should serve Him : His dominion is an everlasting dominion, which shall not pass away, and His kindgom that which shall not be destroyed" (vii. 13). The older critics immediately interpret the four kingdoms as the Chaldsean, Medo-Persian, Grecian, and Eoman ; the successive empires of gold, of silver, of brass, and of iron, which have preceded the missionary kingdom of Christ. A fall History of Missions would trace the working out of God's purpose through them all. It is significant that we find the latest and, by general acknowledgment, the first authority on Eoman Britain writing thus, as the closing passage of his secular history1 ; " This land of Britain, which has a wondrous history and holds so high a place among the nations of the earth, shows in every part traces of the fourth great empire — the Iron — which was to precede the coming of a better and kindlier dominion, the Little Stone cut out of the mountain without hands, which grew great and filled the earth. We have distinct traces in every part of this island how that great Iron Empire sought to fix itself firmly, and to mingle with the seed of men, but did not prevail. It failed because it was based upon an unsound principle, that of force and conquest rather than of justice and truth ; but we have also seen how it prepared the way for a better kingdom, which has taken root and fiUed the land, and has substituted truth and justice, tempered with mercy, for despotic military rule." The Jews of the Captivity and the Dispersion, headed by the royal Daniel himself, the Belteshazzar or head of the coUeges of Chaldsea, became true theistic missionaries to the East, to Greece, to Italy, and to Egypt, down to the days of the Parsee magi who were guided by the star of Jesus to the cradle at Bethlehem. The Written Word, which plays so important a part in the Eeformation and Modern Missions, came slowly to Judaism ; but the very formaUsm and sectarianism of its foHowers made them the more careful custodians of the life-giving oracles of God. Oral tradition, in an age of long Uves, handed down the Word of God. The three lives of Abraham, Isaac, and Jacob covered 315 years. 1 Scarth's Roman Britain, 1883. 22 SHORT HISTORY OF CHRISTIAN MISSIONS. Even if Abraham did not, as supposed, take with him to Syria and Egypt the art to which we owe the clay tablets of Chaldaea in his day, Jacob's son Joseph, like Moses after him, was learned in all the wisdom of the Egyptians. The Ten Com mandments which formed the legal beginning of the Kingdom of God in Israel, were written on stone tablets, and ihe " book of the law " (Deut. xxxi. 24) was from that time a series of contemporary annals. For the age in which they lived, the Jewish nation were at all times better suppUed with literature than any other people, inspired or uninspired. But as a missionary system Judaism made little use of what it possessed in its relation to the surrounding heathenism, from which it attracted comparatively few proselytes. Grace and truth came by Jesus Christ not only to the Gentile, but to the Jew, whose restoration to the universal kingdom of God will form part of the restitution of all things. CHAPTEE III CHRIST THE KING OF THE MISSIONARY HOST — THE MISSIONARY CHARGE. The Fulness of the Time — The Jesus of History, the Son of God and the Son of Man— The Relation of Christ to Jews and Gentiles — Christ's Missionary Methods — The Missionary Charge and Prayer for every Disciple — The Kingdom of Christ — The Parables of the Kingdom. The Fulness of the Time came 1890 years ago, — or four years before the current chronology introduced by the monk Dionysius in the sixth century, — in the year 749 of the foundation of Eome, when " there went out a decree from Csesar Augustus that all the empire should be enroUed" (Luke ii. 1). Then "God sent forth His Son, born of a woman, born under the law, that He might redeem them which were under the law, that we might receive the adoption of sons " (Gal. iv. 4, 5). The Emperor Augustus died nineteen years after this census, in which the name of the Son of God and the Saviour of men was enrolled among the eighty-five miUions who formed the subjects of Eome. On the Emperor's death the vestal virgins produced his legacy to the Senate and to Tiberius, his successor, in the shape of a Breviarium or ledger of the empire. This census report' briefly recorded not only the number of the citizens, subjects, and allies, but the resources and administrative details of the commonwealth, the provinces, and the dependencies. It closed with a solemn warning not to extend the frontiers beyond the lines of the Ehone and the Danube, the Euphrates and the Eed Sea, the Atlas and the Ocean. The " Pax Eomana " slowly taught the race the idea of its unity, and intensi fied the expectation of a longing for Him who had been described as the Desire, the Trust, the Consolation of all nations. From 170 millions, at the beginning of the nineteen Christian centuries, the race has grown to 1450 miUions. Half of mankind, if not Christian, are ruled by professedly Christian powers. Great Britain alone rules one-fourth of the race, for whom the "Pax 24 SHORT HISTORY OF CHRISTIAN MISSIONS. Britannica" is doing exactly what God used the "Pax Eomana" to do for the eighty-five millions around the Mediterranean Sea, where Jesus Christ began His brief three years' ministry. In 1838 Mr. Gladstone thus described the fulness of the time, in his State in its Relations with the Church : — "A brighter day, however, dawned, when the fulness of time had arrived and the whole world had been politically and socially re-cast, apparently in order to allow of a free, uninterrupted, and universal propagation of the liberated truth. God sent forth His Son, made of a woman ; and that which hitherto had but been chanted in the Temple, or echoed in the mountains of Judah ; that which had been enveloped in types and figures, symbolized in the visible institutes of sacrifice and purification ; that which had been known in the letter to a small and single people, and which in the spirit had been the precious food of a yet smaller and obscurer flock, was to be told upon the housetops, to be proclaimed, as with a trumpet, through all lands, beginning from Jerusalem, even unto the ends of the earth ; was to summon to its obedience every nation, every class, every character ; to purge, to chasten, to restore the whole of the fallen race of man. "Such was the scheme of glory that appeared to be announced in the preaching of that gospel under which where sin had abounded, grace was much more to abound ; and where, by the disobedience of one, (the) many had been made sinners, so and much more by the obedience of One, were (the) many to be made righteous. The whole earth was to break out into songs of triumph and rejoicing, and was to be filled to overflowing with the universal knowledge of the Almighty in a more than golden age of light, and love, and joy, " ' Light intellectual, replete with love ; Love of true happiness, replete with joy ; Joy that transcends all sweetness of delight.' 1 "The universality of this dispensation was its glory. Its message of mercy was to every child of Adam. Eob it of that characteristic, and you rob it of its crown, and St. Paul of his triumphant assertion. It becomes, with reference to the extent of its application, but as another form of Judaism. "What matters it, in respect of universality, whether you take the whole of one nation, or an individual here and there from every nation ? There is a limit, a limit of principle, in either case alike, and upon such a supposition, one fixed by the will of the Author of the dispensation, not merely by the stubborn intractability of its recipients. "But in the case of the Christian scheme, the limit is imposed, as Scripture informs us, only by the obstinate aversion of the human will from God, which induces it rather to choose misery and destruction, by blinding it in such manner that it is incapable of sober choice, and yet that it also remains persuaded of its power of sight. The difference, therefore, is this : now the mercies of the covenant are made ready for every one, are offered to and enjoined upon every one : ' Go ye into all the world, and preach the gospel to every creature.' Then the vast majority of mankind were left under the darkened natural law, and a covenanted salvation was not placed within their reach. Let us then keep steadily in view this universality or universal applicability of the Christian dispensation, as opposed to the limited applicability of the Jewish." 1 Dante, Paradiso, c. xxx. v. 40. Conf. St, Augustine, De Civ. Dei, viii. 6. JESUS CHRIST THE MISSIONARY'S EXAMPLE. 25 The Jesus of History, the Son of God and the Son of Man, was a poor carpenter of Galilee, so little educated that His despisers asked how this man knew letters, never having learned. Yet He claimed, and He proved Himself, to be as universal as the humanity which He took upon Him ; sinless by the confession of His enemies, and the friend of sinners, in whom He first created a conscience of sin, and then worked out a new creation of holiness Uke His own. He was a Teacher speaking as never man spake, with authority ; and He closed His short career as the one Sacrifice of infinite value and universal applicability, having said of Him self, "The Son of Man must be Ufted up, that whosoever believeth in Him should not perish, but have everlasting life ; for God sent not His Son into the world to condemn the world, but that the world through Him might be saved." He came not personally to save individuals only, but to found a society coextensive with the race and with aU time ; to create a kingdom on earth, yet not of this world ; to lay the foundations of the City of God visibly among men. To men He was and is God, with power to make them sons of God, by raising them to a brotherhood with Himself, in which they may at the same time recognise their equaUty with each other. This society, or kingdom, or Church is universal in its application and extent, as it is in its origin. It is marked off from aU others, as Christ the equal of the Father is, by His alone claiming as Son of Man the power to forgive sins, not merely to teach that sin may be forgiven. The History of Missions is the history of Himself, as King of glory, sending forth His Spirit, working through the men whom He selected (Luke vi. 12), and trained to be witnesses, preachers, and organizers for Him among all nations ; and of the men and women who ever since His ascen sion have shown faith and obedience enough to carry out His commission. He Himself was not a missionary, but the Incarnate God, who, historicaUy, is Christianity itself. He gave to rebellious men the gifts of apostles, prophets, evangelists, and teachers when He ascended. But He left it to the Holy Spirit whom He pro mised, to apply those gifts. The History of Missions is thus a history of the dispensation of the Spirit. The Eelation of Christ to Jews and Gentiles in His brief ministry Ulustrates the universality of His nature, His claims, and His gospel, making Him very speciaUy an example to the mission aries whom He sends. Jewish shepherds first received from angels the news of His birth in the great missionary song, and 26 SHORT HISTORY OF CHRISTIAN MISSIONS. hastened with instant faith and eager obedience to adore Him. But the heathen world- were represented at His cradle by its wisest sages, whom God Himself drew by the star in the East, identified by astronomers with one of the variable stars in con nection with the conjunction of planets which marked that year. Thus to the chosen people and to all the race alike, to Jewish pride and Gentile culture, the angels and the star united to herald the greatest, the central event in the history of our earth : " Glory to God in the highest, and on earth peace, goodwill toward men," or, "On earth peace among men of good will," i.e. who are the objects of the goodwhl of God. Again, He who, to try the faith of a heathen woman, said that He was sent only to the lost sheep of the house of Israel, declared that He had found the greatest faith in a Eoman centurion. To cer tain Greeks who desired to see Him, there came a voice from heaven, and there was made the most gracious revelation of Him self yet vouchsafed: "Verily, verily, I say unto you, Except a grain of wheat faU into the earth and die, it abideth by itself alone, but if it die it beareth much fruit. . . . And I, if I be lifted up from the earth, wiU draw aU men unto Myself." So to the outcast woman of Samaria He not only revealed the spiritual nature of His worship, which the Jews — even His own disciples — could not receive, but He used her report of Him to teach the apostles what harvest it was that He sent them to reap. As the crowds came from Samaria on the woman's report to see the wondrous prophet, He bade the Twelve lift up their eyes and behold "the harvest." But lest they should confound His teaching with the natural harvest, which was not due for four months, He pointed to the Samaritans flocking towards them, and said, " Say not ye, There are yet four months and then cometh the harvest ? behold, I say unto you, Lift up your eyes and look on the fields, for they are white already unto harvest " (John iv. 35). It was a Samaritan who was the missionary in His parable. It was a HeUenist, Simon of African Cyrene, who, when our Lord was sinking beneath the weight of the cross, was pressed into the service of carrying it. It was a Eoman governor who pro nounced Him righteous, and would have set Him free but for the fury of the Jewish councillors and his own poUtical fears ; while to him Christ revealed the true nature of His kingdom. As Pontius Pilate was the civil, the centurion at the cross was the military representative of the Empire, and it was given to that Eoman officer to declare, " Truly this man was the Son of God " Christ's missionary methods. 27 (Mark xv. 39), when all the disciples forsook Him and fled. It was the King, Christ Jesus, who from heaven caUed the per secuting Pharisee Saul, and made him the Apostle of the Gentiles, the first and greatest Christian missionary. Christ's Missionary Methods may be studied in His selection of the Twelve, and their daily training by His side ; in His in structions to the Seventy ; in His preaching to the people who heard Him gladly, — to the poor ; in His compassionate heaUng of the sick and feeding the hungry ; in His answers to the cavillers of the bazaar, and the inquirers of the schools ; and in His rebukes of the self-seeking, the self-righteous, the hypocrite, and the Sadducee. The Gospels thus form a code of the principles, as the book of the Acts of the Apostles is a manual of the history of the first purely Christian Missions. But aU through the Gospels, above them and underlying them and between their Unes, is the personaUty of Christ, Himself the subject as weU as the teacher, the message as weU as the trainer of the messengers, the model and the moulder in His own type of aU whom He caUs to witness, to preach, to live His Ufe and death for sinners. Hence the History of Missions is the realization of Christ in time and in humanity. The career of every missionary, from Paul to Carey and Livingstone, from John to Duff and Wilson, is worthy of study in proportion as he Uved the Ufe of Christ, and loved sinful men as Christ loved the world. And thus the History of Missions is, in its widest sense, the history of civiUsation as well as of redemption All through the history we see the greatest, the most self-renouncing and successful, foreign missionaries repro ducing Christ in their own Ufe, their teaching, their converts. And we see missionary churches and societies ever turning to the Gospels, the Acts of the Apostles, and the ApostoUc Letters, for their own guidance, and for charges to the men and women whom they send forth in Christ's name. When address ing the first two ministers of the Church of England sent to Ceylon as missionaries in 1814, Dr. Claudius Buchanan took as his model Christ's charge to the Seventy (Luke x.), and His paraUel charge to the Twelve (Matt. x.). The missionary who has written most recently on vernacular preaching among the educated and the scoffing natives of India, exclaims of the preach ing of the Holy Jesus,1 " Oh what a perfect Missionary was He ! What sermons of love did He preach ! What inimitable answers 1 Church Missionary Intelligencer, p. 610, Oct, 1883. 28 SHORT HISTORY OF CHRISTIAN MISSIONS. did He ever give ! Yet He aUows us to f oUow in His steps ; and never wiU you feel so much in His position as when you stand in an Eastern bazaar surrounded by a crowd of captious cavillers." The Missionary Charge to, and Prayer for every Disciple, in which Christ gathered up His teaching, training, suffering, and glory, into one last commission, takes its place beside the memorial communion of His body and blood, — Baptism with the Lord's Supper. Both are the bonds of the new society, evi dences of its Founder, rewards of His foUowers, gifts of His power, channels of His grace, proofs of His presence. In the very act of leaving the world He claims the right given Him by the Father from all eternity ; He asserts the authority conferred on Him by the Father's oath, in language, if possible, more absolute and explicit than He had ever before used ; He promises His own effectual presence with His obedient disciples all the days to the end of the world. The Evangelists thus record tho commandment which He gave " through the Holy Ghost : " — Matthew. xxviii. 18-20. All authority hath been given to Me in heaven and on earth. Go ye there fore, and make disciples of all the nations, baptizing them into the name of the Father and of ihe Son and of the Holy Ghost : teaching them to observe all things whatsoever I com manded you : and lo, I am with you alway, even unto the end of the world. Mask. xvi. 15. Gospel, xxiv. 46-49. L3KE' Acts of the Apostles, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall becondemned. And these signs shall follow them that believe : in My name shall they cast out devils ; they shall speak with new tongues; they shall take up ser pents, and if they drink any deadly thing, it shall in no wise hurt them ; they shall lay hands on the sick, and they shall re cover. Thus it is written, that the Christ should suffer, and rise again from the dead the third day ; and that repentance and re mission of sins should be preached in His name unto all the nations, beginning from Jerusalem. Ye are witnesses of these things. And be hold, I send forth the promise of My Father upon you. i. 8-10. Ye shall receive power, when the Holy Ghost is come upon you : and ye shall be My wit nesses both in Jeru salem, and in all Judaia and Sa maria, and unto the uttermost part of tlie earth. John. Gospel, xx. 21-22. As ihe Father hath sent Me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost. Christ's missionary charge. 29 The Lord seems to have repeated formally in different words the great Charge to His Church — (1) to the affrighted eleven, as they sat at meat, recorded by Mark and Luke as above; (2) most fully, in the words with which Matthew breaks off his Gospel with sublime abruptness, to the eleven and the five hundred worshipping Him on the same Galilsean mountain, pro bably, where He had given the New Law; (3) to the eleven, " with the women and Mary the mother of Jesus, and with His brethren," on the Sabbath - day of the Ascension from the Bethany or eastern slope of the Mount of OUves, as detailed by Luke in his second treatise. The whole converse of the forty days after the Eesurrection was of the things pertaining to the kingdom, and that converse is gathered up in the final commission from the GaULmn and Judeean mounts. The slope above Bethany, thus more haUowed by the presence of the Christ than any other, now looks down on the solitary hamlet built from the stones of the time of the risen Lazarus, whose name it bears (El-Azariyeh), nor has it been degraded by superstition like the other "holy places." From that spot as from the mount of the new law, there comes to each disciple the missionary charge in its warrant, "AU power is given Me;" in its marching order, "Go yo, disciple and baptize aU the nations ; " in the service it claims, " Teaching them to observe aU things whatsoever I commanded you ; " and in its promise, " Lo, I am with you alway, even unto the end of the world." So (Eph. i.) the Father of glory " made Him to sit at His own right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named." The Eisen Christ, the ascending King of the City of God, uses aU power or authority, in heaven and on earth, to teach, to dis ciple, to evangelize the world, through eleven poor and puzzled fishermen, on whom He breathed the Holy Spirit, as the first gentle movement of the mighty rushing wind which was about to convert them and aU true disciples into fishers of men. And, referring to these chosen eleven, He had said in His marveUous intercessory or missionary prayer before His crucifixion, " Neither for these only do I pray, but for them also that beUeve on Me through their word ; that they may aU be one, even as Thou, Father, art in Me, and I in Thee, that they also may be in TJs ; that the world may believe that Thou didst send Me. And the glory which Thou hast given Me, I have given unto them, that they may be one even as We are One " (John xvii. 20). 30 SHORT HISTORY OF CHRISTIAN MISSIONS. The Kingdom of Christ differs not only from aU kingdoms of the world such as Satan offered in the temptation, and His own disciples expected up to the last hour He spent with them. It differs from all religious systems founded by men in this, that the founders claimed only a casual relationship to the doctrines they taught, while the person of Christ is an essential constituent of Christianity. Hence, as Dorner shows, " Christianity alone is the reUgion of redemption which is grounded in the person of Jesus, because of the unprecedented union of divine and human life in His personal nature, and in His action, a union certain to the beUever." In the Scriptures which record the origin of Christianity, Christ is everywhere declared — declares Himself — to be the foundation-stone, the corner-stone of the kingdom of God. He is Life, and Light, and Power — the eternally ideal. He is Truth and Knowledge — the realization of the ideal in history (John xiv. 6). Hence He could say, what it is the function of every missionary to proclaim, " No man cometh unto the Father but by Me." While the other evangelists recorded the estabUsh- ment of the kingdom of Christ among men, it was John's special duty, writing as the only survivor of those who had seen Christ in the flesh, to repeat that the ideal divine essence of the Truth was realized in historical facts : " The Word was made flesh and dwelt among us, full of grace and truth." "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld and our hands handled concerning the Word of Life, declare we unto you, that ye also may have feUowship with us." In Jesus Christ " heaven has stooped to earth, to the earthly present, in order to found the kingdom of heaven." Through Him "the union of the divine is transplanted into estranged humanity by the agency of the Holy Spirit, who actively proceeds from Him to the Church." This kingdom, John the Baptist, closing the old covenant series of Messianic anticipations and its last martyr, heralded : " He must increase." Christ and His apostles preached it not as the Jews expected, but as the universal missionary covenant revealed it to Abraham. The kingdom began at the Nativity, and was described by Gabriel to Mary, the human mother of the King. Thou " shalt call His name Jesus. He shall be great, and shaU be caUed the Son of the Most High ; and the Lord God shaU give unto Him the throne of His father David, and He shaU reign over the house of Jacob for ever, and of His kingdom there shaU be no end." The kingdom was entered upon at the ascension. It spread of Christ's kingdom. 31 was first revealed to the new Christian world a few days after, at Pentecost, in the sound as of the rushing of a mighty wind and the tongues parting asunder like as of fire. It has been spread by the Spirit through the Church and every true disciple ever since. It will yet cover the whole earth and subdue every enemy of the King, who will then deliver up the mediatorial kingdom to God, even the Father (1 Cor. xv. 24-28). "But of the Son He saith, Thy throne, 0 God, is for ever and ever" (Heb. i. 8). Then shaU the Eedeemer's prayer to the Father be fulfilled : " Glorify Thou Me with Thine own self with the glory which I had with Thee before the world was." Such are the royal claims, such their historical realization, such the universal sovereignty of the King of the missionary host. " Whose I am and whom I serve " is the boast of every missionary disciple from Paul to the least in the kingdom of heaven. The Parables of the Kingdom, in which our Lord teaches the theoretic or general truth concerning the divine kingdom, have been thus grouped and characterized.1 The parable of the Sower shows the Word of the kingdom to be diversely received according to the moral condition of hearers. Those of the Tares and the Drag Net teach that there will be a mixture of good and evil in the kingdom tiU the end. In the Treasure and the Pearl we see the kingdom of God to be the summum oonum. The Mustard Seed and the Leaven assure us that the kingdom of God is destined to grow to greatness in numbers and influence. The Blade, the Ear, and the Full Corn, make the growth to be gradual and slow. The Selfish Neighbour and the Unjust Judge teach the certainty of an ultimate answer to persistent prayer for the coming of the kingdom. The parable of Extra Service suggests the exacting demands of the kingdom, and the temper needed to meet them (Luke xvn. 7-10). The three parables of the House, the Talents, and the Pounds relate to the problem of work and wages in the kingdom of God. The other two groups of parables, or those of Grace — such as the Lost Sheep, the Lost Coin, the Lost Son, and the Great Supper ; and those of Judgment — such as the Barren Fig-Tree, the Wedding Feast, the Wedding Eobe, and the Ten Virgins, were no less distinctive of Christ as the Missionary Teacher. 1 Professor Bruce's Parabolic Teaching of Christ. 1882. CHAPTEE IV. THE HOLY SPIRIT THE LEADER OF THE MISSIONARY HOST. Christian Missions the "Work of the Spirit — The First Christian Missionaries — Stephen, "the Crown" — Paul, the Apostle of the Nations — Christi anity conquering the Cities — The Name Christian— Paul's Three Mission Tours from Antioch — John the Divine — The Missionary Apocalypse. Christian Missions the Work of the Spirit. — Christ Himself ascribed His apparent failure to convert many of the Jews of Palestine, as Paul did at the close of the apostolic history among the Jews in Eome (Acts xxviii. 26), to the spiritual blindness of the covenant people predicted by Isaiah, — a blindness which nine teen centuries of Christian light seem only to have intensified. But, in harmony with the divine claims which He always made when on earth, He told the timorous, ignorant disciples of aU ages that the conversion of the world to Himself was reserved for them. Marvellous are His words, "Verily, verily, I say unto you, He that beUeveth on me, the works that I do shaU he do also, and greater works than these shall he do, because I go unto my Father" (John xiv. 12). The assurance would be incredible, foUowed as it soon was by His own breathing upon the eleven, and His declaration, " All authority hath been given to Me in heaven and earth ; go ye therefore and make disciples," but for Pentecost a few days after. The last words of the eleven were stammering foUy, after aU that had happened, regarding the time of the restoration of the kingdom to Israel. Yet to such men, and to His disciples in all ages and of all races and degrees of culture, the ascending Christ, leaving few other followers, and to the world only the record of a malefactor's death, calmly promised the doing of "greater works" than His own, even the evangeliza tion of aU the earth. The incarnation, the public ministry, the death of the cross, the resurrection, the ascension, were all a preparation for the day of Pentecost. The Incarnate God whose veiled glory men beheld on earth for a time, gave place to a 32 THE FIRST CHRISTIAN MISSIONARIES. 33 Living Influence whom He had promised to send, and whom He did send to abide for ever. Is there any proof of the divinity of Christ, of the supernatural power and character of Christianity, greater than that 1 That is a proof which has continued growing in intensity and extent ever since the day of Pentecost startled the world, so that the History of Missions has a peculiar evidential value. If the Captain of salvation personally abstained from making many foUowers by putting forth a power which must have extinguished the first law of the Kingdom, — the individualism of the Church, — it was that He might do it through the impersonal life-giving influence of the Spirit and the co-operation of those whom the Spirit should graciously enable to do " greater works " than His. The miracle — and it is more — is perpetuaUy repeated in the calling of every man and woman who is in any sense a mis sionary, and in the new birth of every soul. The King of the City of God is ever personaUy at the right hand of the Father : the Spirit whom He sends down is ever personaUy convincing the world of sin, of righteousness, and of judgment ; is taking of the things of Christ and showing them to those who believe ; is pre paring the world for the missionary, and caUing the missionary to go and help the world. The First Christian Missionaries find their record in the book of the Acts of the Apostles, which has been described as the Fifth Gospel, or the Gospel of the Holy Spirit. From the foundation of the Christian Church on the day of Pentecost up to its estab lishment by the Emperor Constantine in 311 A.D., it may be said that every Christian was a missionary. Christ left " above five hundred brethren " (1 Cor. xv. 6), who were probably scattered in Galilee and elsewhere after the Passover and the forty days before the ascension. In Jerusalem there were " about a hundred and twenty" (Acts i. 15). There were devout HeUenist Jews, or Jews of the Dispersion, from the thirteen different countries mentioned in geographical order in Acts ii. 8-12, who witnessed and heard " the mighty works of God " on the day of Pentecost. Of these and of the residents of Jerusalem three thousand were baptized as the result of the First Missionary Sermon, which preached re pentance, baptism, the remission of sins, and the gift of the Holy Spirit. That sermon was followed by the First Christian Battle for Toleration (Acts iv. 19), caused by the opposition of the Jewish priesthood and Sadducees to the success of the new gospel, for the number of the men who believed rose to five thousand, making a 34 SHORT HISTORY OF CHRISTIAN MISSIONS. Christian community in Jerusalem alone of twenty-five thousand. The Second Missionary Sermon, which had for a text the first Christian miracle performed in "the name of Jesus Christ of Nazareth," further developed the gospel of the Messiah as offered to the Jews " first," to bless them in turning away every one of them from his iniquities, promising seasons of refreshing now and the times of restoration of all things (apoltatastasis) when the Christ whom the heaven had received should come again. Peter was the preacher on both occasions, and John was his companion in working the miracle on the lame man, in entering the prison, and in boldly testifying before the rulers of the people and elders of Israel, who were compeUed to set free these " unlearned and ignorant men " who were " filled with the Holy Ghost." The deUverance led to the Church's First Missionary Hymn (Acts iv. 24-31), based on Ps. n., and a fresh outpouring of the Holy Spirit "when they had prayed," so that " the place was shaken wherein they were gathered together." Peter, thus early, began the work of building the City of God among the Jews, that, with the Jews, he might extend it among the heathen, beginning with Cornelius. But he never rose entirely above the level of the circumcision, of which ho and James the Lord's brother, surnamed the Just, were the apostles. The one duty of bringing Jew and Heathen into the one fold thus became twofold, and another was wanted to do it, — a Jew yet not ignorant, so that he might present the gospel free from Judaistic forms, as universal good news ; a Eoman citizen and not unlearned, so that he might commend the gospel in aU its fulness to the conscience of every man. Such was Paul, and his teacher in the school of Christ was Stephen. Stephen, "the Crown." — The two elements in the growing Judseo-Christian Church were the Palestine or Hebrew, and the Hellenist or Greek Jews. From the latter, who complained that their widows were neglected in the administration of the common Church fund by the twelve Galilaean Apostles, seven deacons were chosen -by the whole Church, and at their head were Stephen and Philip. Stephen ( = " the Crown," known as the Archdeacon in the Eastern Church) was for this crisis, as the first martyr and as the teacher of Paul, greater than the apostles. He may have been a freedman of Eome, a goldsmith of the Empress Livia, converted to Christ on the day of Pentecost. Or he and Philip may have been of the number of the seventy missionaries sent forth by Christ, to precede Himself in every city and village. Hence the PAUL, THE APOSTLE OF THE NATIONS. 35 breadth of view, the charity, the Gentile leanings which he showed. Hence his remarkable familiarity with the very words of Christ. The inspired history almost lavishes on his character eulogies given to no other man, not even to Paul : he was full of the Holy Ghost and " wisdom," a word ascribed to him alone in the Acts ; he was full of faith and the Holy Ghost ; he was full of grace and power; he was of irresistible wisdom and spirit. All this appears in his missionary disputations (Acts vi. 10), in his development of the missionary meaning of Old Testament history, in his enthusiasm, in his vivid reaUzation of unseen things, and in his martyrdom. He was the first Jew to under stand and to apply Christ's words to the woman of Samaria on spiritual worship (Acts vn. 48), and Christ's rebuke of the "scribes, Pharisees, hypocrites." He saw and knew assuredly the coming glory as none had done since Abraham. His face kindled like an angel's when, charged with teaching the destruction of Jerusalem, he beheld the missionary future of the Church Uni versal. At the supreme moment, being full of the Holy Ghost, the first martyr " looked up stedf astly unto heaven, and saw the glory of God, and Jesus standing on the right hand of God." He died like his Master, praying for his murderers, as his martyred missionary successors have since done. Heber and Tennyson have both sung him, but Augustine's remark is more true to Ufe than the poets':—" Si Stephanus non orasset, Ecclesia Paulum non haberet." The same Father suggests with reference to the observance of his martyrdom the day after Christmas day, that men would not have had the courage to die for God if God had not become man to die for them. Paul, the Apostle of the Nations. — " The witnesses laid down their garments at the feet of a young man named SauL And they stoned Stephen. . . . And Saul was consenting to his death." Every word of Stephen was burned into the heart of the young Pharisee, Gamaliel's student, who afterwards reproduced the more characteristic phraseology in his Epistles to the churches. The death which scattered the Christians of Jerusalem aU over Syria, sowing the seed of the word, only intensified Saul's hate to " the way," to the Methodists of that time. But he had been separated, even from his mother's womb (Gal. i. 15), and caUed through the grace of God to preach among the Gentiles the Jesus whom he persecuted. The hour came, one midday in the year 34 of the Vulgar Era, when the voice which had called Abraham sounded 36 SHORT HISTORY OF CHRISTIAN MISSIONS. to him from out of the Ught of heaven, above the brightness of the sun, "Arise, go." And then, as he afterwards told King Agrippa in open court, there was laid on him — on him first saying, "Lord, what wouldst Thou have me to do ? " — a mission such as neither before nor since, in the splendour of its surrounding circumstances or in the amplitude of its terms, any human being has ever received — not Abraham or Isaiah, not David or Daniel, not Peter or John, not the whole Pentecostal band :— " To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee ; deUvering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to Ught, and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me." Eead the life of Paul, to which the rest of the book of the Acts is devoted, and his writings, in the light of that charge, and behold the ideal missionary. Christianity conquering the Cities. — Founded in Jerusalem, according to the Lord's command, the Church appeared to be only a sect of the Jews, until it assumed the catholic or universal form and the name of its Founder and Head at Antioch, then the Grseco Syriac capital of the East. Twenty miles from its port of Seleucia, in the corner between Syria and Asia Minor, where the Orontes, the greatest of the four rivers from Lebanon, passes between it and an offshoot of the Taurus range, rose this Greek city. Till supplanted by Constantinople, Antioch was without a rival, in the climate which attracted the wealthy of Eome, in the commerce which passed through it from east to west, in the wit which has been commemorated by the Emperor Julian as taking the form of a love of nicknames. If Peter was the first apostle to visit it, when he " passed through all quarters," as tradition tells, then he founded only a church of Jews. Even those missionaries whom the persecution that arose about Stephen sent to Antioch, as weU as Cyprus and Phoenicia, preached to the Jews only at first, until some who had been broadened as " men of Cyprus and Cyrene " "spake unto the Greeks also," with such success that "a great number believed." In Barnabas, a wealthy gentleman of Cyprus who had thrown his aU into the common treasury, the Church at Jerusalem had a missionary — soon to be made by the Holy Spirit an apostle — specially fitted to consolidate the work in a city ORIGIN OF THE NAME CHRISTIAN. 37 with which he must have been familiar. Of his visit, also, it is recorded that " much people were added unto the Lord," so that he sought assistance from his friend Paul, then at the not very distant Tarsus, whom he probably had known, and whom, with the friendly grace which gave him the name of " a son of consola tion," he had introduced to the naturaUy distrustful disciples in Jerusalem. " And it came to pass that even for a whole year they were gathered together with the church, and taught much people ; and that the disciples were called {Or. ' got the name of ') Chris tians first in Antioch." Thus the first step of Christianity towards the worid-wide power which it claimed and was soOn to assert over the Eoman Empire, was, having tarried for a time in Jerusalem, to appeal to the greatest heathen city of that neighbourhood, Antioch. So steadily did the gospel of the first ages work out from the cities, that the two names applied to non-Christians are villagers and dweUers in the open country, or pagans and heathen. The process is being repeated in North India before our eyes : Duff attacked Brahmanism from Calcutta, and Wilson, Parseeism and Mohammedanism from Bombay city. The Name Christian thus first appears in history in the year a.d. 42 or 43, as a Latin word applied in scorn to the worshippers of Christ, and adopted by men whom Christ had taught to rejoice in reproach for His sake (Matt. v. 10-12). Hence Peter wrote (1 Pet. iv. 14-16), "If ye be reproached for the name of Christ, happy are ye. ... If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf." Peter and John had left the court of the Sanhedrim "rejoicing that they were counted worthy to suffer shame for His name." The Church had now passed out of the narrow cradle of Jerusalem, and had measured strength with the Greek inteUect and the Eoman empire. Those who to themselves were "brethren," "saints," "believers," "disciples," "faithful," or "those of The Way," and to Jews were " the sect of the Nazarenes," required a historical and a catholic designation. That they got it from the Eomans, the Latin form Christiani shows ; that it was given in scorn was in keeping with the character of the wits of Antioch, and with the fact that believers never use it of themselves in the New Testament, save when Peter reasons from it as a term of reproach. Euodias, the first bishop of Antioch, is said by tradition to have adopted it ; and Ignatius, his successor, not only frequently used it, but formed from it the derivative Christianismos — Christianity and Christendom. These 38 SHORT HISTORY OF CHRISTIAN MISSIONS. two last words were long equivalent to each other in our own language. Chaucer writes, " Certes faith is the key of Cristen- dom ;" and Froissart, that the creation of Urban VI. " was signifyed to all the churches of Christianitie." Eoman governors and historians accepted the word as a respectful or at least neutral designation ; thus King Agrippa : " With but little persuasion thou wouldest fain make me a Christian." Tacitus wrote in his Annates : " Nero falsely accused and punished most grievously certain people, hated for their wickedness, whom the common sort caUed Christians. The origin of that name was Christus, who, in Tiberius' reign, was put to death under Pontius PUate." About the same time, the beginning of the second century, Pliny bore this reluctant testimony to Trajan as the outcome of his investigations among the Christians of his province : " This was the sum of their fault or error, that they were wont to meet together on a stated day before sunrise, and sing a hymn to Christ as God, and bind themselves by a sacramentum that they would not commit theft or robbery or 'adultery, that they would not break faith nor repudiate a trust." Glorious nickname, even in its other form of Chrestiani, from Chrestos = good, the word used by Peter also (1 Pet. ii. 3) of the Lord Himself, and translated " gracious." For is not that, in a sense, " the new name which the Lord shaU name," when the Gentiles were to see the righteousness of Zion, as described by Isaiah (lxii. 2), — a name from "the Anointed," and exalting the Head of Jew and GentUe in the persons of "the members of His body," the partakers of "His life," the temples of His Spirit, those whom the Lamb is described in the new song (Eev. v. 10) as having purchased unto God with His blood of every tribe, and tongue, and people, and nation, and having made them unto God a kingdom and priests; and they reign upon the earth ? Paul's Three Missionary Tours from Antioch.— The first act of the Christians of Antioch was characteristic of the New Faith. Warned by the prophet Agabus of the approach of that famine which devastated Syria under Claudius Csesar (a.d. 45), they sent relief, " every man according to his ability," to the elders in Judaea by the hands of Barnabas and Paul. These two returned to Antioch with John Mark, where they were formaUy set apart as apostolic missionaries to the heathen. As the presbytery of prophets and teachers " ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work where- Paul's first missionary tour. 39 unto I have caUed them. Then when they had fasted and prayed and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, went" (Acts xni. 1-4). Thus the Church was moved by the Spirit to set apart, and the missionaries so set apart by the laying on of hands were sent forth by the Spirit, a gracious combination of the Divine and the human springing from the Eisen Lord's Warrant, and effectual wherever f oUowed aU down the stream of mission history. 1. Paul's first tour was that of A.D. 45, in Asia Minor alone (Acts xni., xiv.), during which he came into contact with heathen ism in its lowest form, and the Jews again refused the gospel. Accompanied by Barnabas, and attended by John Mark, he left the new centre of Antioch for its port of Seleucia, where he took ship for the island of Cyprus, the native place of Barnabas. Landing at Salamis on the eastern end, they went right through the island for a hundred mUes to Paphos, the western capital, where the Eoman proconsul, Sergius Paulus, " believed, being astonished at the teaching of the Lord," where the Jew magician (Elymas — Ulema) Barjesus was struck blind for a season for opposing his conversion. Having sailed to the Pamphylian port of Perga, on the mainland, whence John Mark returned home, they advanced into the mountainous interior, encountering the unparalleled hard ships described by Paul himself in 2 Cor. xi. 26. Eising through " the pass " where the two great roads meet, Paul preached his First Sermon, in Antioch of Pisidia, to the Jews, foUowing the line laid down by Stephen. His theme, as it had been the Baptist's, and his Master's, and Peter's, was the glad tidings of forgiveness of sins — "through this Man is proclaimed unto you remission of sins." The common people heard him gladly, but the jealous rulers of the Jews thrust the gospel from them. " Lo," said Paul, quoting Isa. xlix. 6 regarding the Servant of the Lord, " we turn to the Gentiles ; for so hath the Lord commanded us, I have set Thee for a light of the Gentiles, that Thou shouldest be for salvation unto the uttermost part of the earth." Thus Paul, recalling the trance in the Temple at Jerusalem (Acts xxii. 21), and the Divine words, "Depart, for I wiU send thee forth far hence unto the Gentiles," was shut up to his special mission to the non-Jewish world. Driven out, the two missionaries foUowed the high road to Iconium, where their success was such that they had again to flee to the rural town of Lystra; there the simple aborigines, like the hiU tribes of India, at once welcomed and misunderstood their message. Eeturning and "making many 40 SHORT HISTORY OF CHRISTIAN MISSIONS. disciples " by Perga, they told the church at Antioch, and then at Jerusalem, " aU things that had been done with them, and how that He had opened a door of faith unto the Gentiles." The Council of Jerusalem, consisting of "the apostles and the elders, with the whole church," and presided over by James, decreed that the Gentile Christians should not put on the yoke of the Mosaic ceremonial, while they should respect the ancestral prejudices of their Jewish brethren in matters of expediency. This first Pres byterian CouncU's decree ran thus : " It seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things ; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication ; from which if ye keep yourselves it shall be weU with you." But it was long — long even after the faU of Jerusalem — tUl the Christian Church was freed from obsolete Mosaic prejudices. Even Peter, who had admitted Cornelius and had freely lived with the Antioch Christians, was ashamed to do so when messengers came from James, and was boldly withstood by Paul, the consistent champion of toleration and Christian liberty. 2. Paul's second tour (a.d. 51), with SUas and Timothy as his assistants (Acts xv. 36-xvni. 22), beginning again at the Syrian Antioch, was undertaken to confirm the Asian churches founded six years before, and to deliver to them the CouncU's decree. Passing through Syria and CUicia, his native place, Paul again visited Lystra, where Timothy was given to him as the fruit of liis first tour, and went through the region of Phrygia and Galatia, where he fell sick, the Celtic inhabitants receiving him " as an angel of God" (Gal. iv. 13). He would have gone farther north west into Mysia and Bithynia, but " the Spirit of Jesus suffered them not." Divinely driven, they went down to the coast at Alexandria Troas, now to become memorable for a greater event in history than that sung by Homer. "A vision appeared to Paul in the night : there was a man of Macedonia standing, beseeching him and saying, Come over into Macedonia and help us." Southern Greece, Europe, the whole Western World, cried for the Gospel through the man of that vision, to the Jew of contemptible presence, who tossed restlessly on the iEgean shore and rose " concluding that God had called us for to preach the gospel unto them." That day, when PaiU and Luke sailed straight across to Samothrace, and landed at Neapolis, the port of Philippi, Christianity, leaving its Asiatic cradle, became evidently, histor ically, the one universal missionary, aggressive, transforming faith, paul's second and third missionary tours. 41 for the race, for world-empires and the barbaric hordes which were preparing to sweep them away, for nations yet unborn, for lands yet undiscovered, for seas and islands to be made by English-speaking peoples new centres of Ught, before which Eome and Greece, Antioch and Jerusalem, were soon to be only historic names. But at PhUippi in the prison; at Thessalonica in an uproar, atoned for only by the nobleness of Berea; at Athens, where culture was crueUer than the stones of Lystra ; and at Corinth, where GaUio cared for none of these things, — such was the power of the devU, the world, and the flesh, Paul's reception augured as little of the assured success of a near future, as his Master's experience in GalUee and Judsea. Sailing from Cenchrea, the port of Corinth, he visited Ephesus, Caesarea, and Jerusalem, and again remained some time in Antioch, his headquarters. 3. Paul's third tour (a.d. 54) from Antioch (Acts xviii. 23- xxi 33) was devoted to Ephesus, after a loving run " through the region of Galatia and Phrygia, stabUshing aU the disciples." For three years at Ephesus he trained the eloquent Alexandrian Apollos, met Greek phUosophy with the weapons of Christ, testified amid the idolatrous races of the Pan-Ionic festival of Diana, and was hurried B,way by his friends to begin his second European tour at Macedonia. After three months spent among the churches in Greece, he was forced by a Jewish plot to saU for Syria, but not before he had dared the perils of a secret visit to PhUippi. As they coasted along Western Asia from Troas, amid the Cyclades to Tyre and Caesarea, Paul received the elders of Ephesus at MUetus, where he spake an impassioned farewell to them and to aU Asia, unmatched in literature, and a model for every missionary and preacher. In a.d. 58, Paul was received at Jerusalem by a General Assembly of James and all the elders, to whom " he rehearsed one by one the things which God had wrought among the Gentiles by his ministry. And they, when they heard it, glorified God." Seized in the temple by a Jewish mob, he was rescued by the Eoman soldiers, was sent to Caesarea for trial, appealed to Caesar, and, his judges declared, would have been set at liberty but for that appeal. His voyago from Csesarea by Sidon, Cyprus, Myra, Cnidus, Crete, Malta, Syracuse, and Puteoli, in the Bay of Naples, and thence along the great Appian Way to Eome, was a fourth missionary tour. His first detention in Eome, a.d. 61, 62, as a state prisoner, when ho preached to aU, was succeeded by journeys eastward to Asia Minor, and probably westward to Spain, when he was a second time imprisoned in Eome, as a felon, during the persecution of the Anti- 42 SHORT HISTORY OF CHRISTIAN MISSIONS. christ, Nero. Then only Luke and Onesiphorus dared to visit him. His first examination resulted in deliverance. " The Lord stood by me, and strengthened me, that through me the mes sage might be fiUly proclaimed, and that aU the GentUes might hear." Tradition teUs that he was joined at this time, in the Mamertine prison, by Peter, whom he had not seen since he rebuked the apostle of the circumcision at Antioch (Gal. n. 14). A few months after, in the year 67 (Eusebius), or' 68 (Jerome), and when above the age of sixty years, " Paul -the aged," as he caUed himself, writing to Philemon, realized the glowing anticipa tions which irradiate the close of his Second Epistle to Timothy with a divinely heroic lustre : " I have fought the good fight. The Lord wUl deliver me from every evU work, and wiU save me unto His heavenly kingdom : to whom be the glory for ever and ever. Amen. Grace be with you." On the Ostian road, at the Tre Fontane, Paul was beheaded. On the Janiculum hill, at the same time, after they had parted from each other, according to the story, Peter was crucified. The epistles of both, and especiaUy of Paul, to the infant churches, form, with the book of the Acts, the Statute-Book and the Procedure Code of Missions. John the Divine introduces the second missionary epoch of the Church, if we look upon the martyrdom of Paul and of Peter as the close of its first epoch. From Jerusalem and Eome, and even Antioch, the missionary centre becomes Ephesus, for John is there right on to the beginning of the second century. Thence (1) the churches of Asia — named as seven, the number of com pleteness — were extended, consoUdated, edified, and made, in the modern sense, self-supporting and self-propagating. (2) The gospel was carried by the scholars of John and their assistants, like Pothinus, as far as Gaul, and probably to Britain, the mis sionary church of which always followed the Eastern or Greek rite. (3) John himself sent forth the fourth Gospel about A.D. 85 or 86, according to the statement of Irenaeus, taught by Polycarp, the disciple of John, who was the martyr-bishop of Smyrna : " Afterwards John, the disciple of the Lord, who also leaned on His breast, he again put forth ' his Gospel while he abode in Ephesus in Asia." In a missionary sense the fourth Gospel is of peculiar value, for it records not so much the external events of our Lord's life, as His inner teachings on His person, and on His kingdom, its origin, growth, laws, and triumph, in opposition to the early heresies of Gnostic origin and the errors of heathen THE MISSIONARY APOCALYPSE. 43 phUosophy. The Greek Cerinthus in Ephesus had used Chris tianity, as the Jew Philo in Alexandria had used Judaism, to develope a human Gnosis (system of knowledge), which separated the Divine Christ from the human Jesus, and robbed Christianity of its whole meaning as the power of God. and the wisdom of God for the salvation of all who believe. Against this First Heresy John is inspired to reveal Jesus Christ, whom he had known more intimately than any other human being, as the Son of God in whom the Divine and the human have their union and perfection, so as to form the only reconcUiation of man to God. " These are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have Ufe in His name." Hence John was caUed Theologos, the Divine, as giving the most distinct ive account of Christ, which supplements the tliree earUer Gospels. Thus early (a.d. 85) in the history of the Church did the Spirit teach the lesson, that the nature and the claims of the Christ form the very essence of missionary teaching, without a jealous regard for which missions cease to be Christian. We shall see this neces sity repeated in the Arian heresy and in the Eeformation of the sixteenth century. The Missionary Apocalypse. — John's special service to the missionary church consisted not only (1) in his preaching "the Word " as life, and so giving a fuU manhood to the early Christians and completion to the work of Jerusalem. It is seen (2) in his unveUing of the immediately partial and ultimately complete triumph of the Word as King of kings and Lord of lords ; in his visions of the glorified Lamb of God caUing the Gentiles to salva tion, and of the saved multitude whom no man can number ; in his confident and convincing announcement of the destiny of the Church in time and in eternity. It is not too much to say that without " the revelation of Jesus Christ which God gave him to show unto His servants," the missionary Church coiUd not have borne the persecutions, nor have met successfully the heresies, of John's time, and of the many succeeding periods of trial and martyrdom, down to Eromanga. Criticism, from the ChUiastic hopes of the persecuted Christians before the establishment of the Church by Constantine, to the most recent and rich writings of Westcott and Godet on this subject, is divided on the two points of an earUer (a.d. 68-69) or a later date (a.d. 95-97) of the revela tion, and of a Continuous, a Praeterist, or a Futurist interpretation of its visions. We can only suggest here, as doing fullest justice 44 SHORT HISTORY OF CHRISTIAN MISSIONS. to the inspired missionary character of the book, the superiority of the Praeterist interpretation. That meets the immediate historical sense of a revelation of " things which must shortly come to pass," while it admits of the higher spiritual and continuous fulfilment which is being evolved in this modern missionary epoch.1 It describes the spiritual principles and forces which wiU yet destroy aU heathen and Mohammedan error, and wiU introduce the New Jerusalem, the City of God. John, son of Zebedee and of Salome the sister of Mary, was the cousin-german of our Lord, the disciple whom Jesus loved, and, with his brother James and Simon Peter, son of Jonas, one of the inner group of three. Promised by our Lord a long Ufe, which tradition developed into the legend of immortality, the man who was a son of Thunder in his youth, and the apostle of Love in his old age, certainly lived, according to Irenaeus, for thirty years after the faU of Jerusalem had, as we beUeve, fulfilled the immediate predictions of the revelation, had swept away the old polity and temporary cove nant of Judaism, and had introduced in its fulness the Christianity of the fourth Gospel. His charge of the Lord's mother, probably till death removed her before a.d. 51, may account for his absence from Jerusalem during the stormy times of Paul, Peter, and James, until the Council met, when he is mentioned (Gal. ii. 9) as one of the tliree "reputed to be piUars." Banished from Ephesus to Patmos during the reign of Nero, whose persecution of the Chris tians began in a.d. 64, he there received the revelation by an angel, and he wrote it between the death of Nero and the fall of Jerusalem (a.d. 70), in the reign of Galba or Vespasian. Standing on the rock of Patmos, and casting the eye of Divine vision from Jerusalem and Ephesus to Eome and the farther West, from dying Judaism to decaying paganism, what does he see 1 What, filled with the symbolism of Ezekiel and Zechariah, does he unveil in words which, whUe they rise above human historical conceptions, yet ideaUze and spiritualize these for aU who are blessed to read and to hear the words of the prophecy 1 A prologue (i.-iii.) pictures the persecutions, schisms, and back sliding of the Church and the suffering of the empire, and urges the churches to reform, to faithfulness. The angel-presbyters of the churches, as stars for the whole world, and candlesticks for their own missions, receive exhortations, censures, eulogies from Him who walketh among them, which should form the daUy study of every missionary. Part I. (iv.-xi.), with its seven seals and seven 1 See Dods' Post-Exilian Prophets, p. 31, in this Series, THE MISSIONARY APOCALYPSE. 45 trumpets, foUows our Lord in describing the destruction of Jeru salem, " spirituaUy caUed Sodom and Egypt, where our Lord was crucified," which lasted three years and a half from the spring of a.d. 67 to August 70 (Eev. xi. 1-3). The woman's child is taken up to the throne of God, and she in her wanderings marks the dispersion of Israel ever since. Judaism is dead, is cast out. Part II. (xii.-xx.) shows us the birth of Christianity, the child of Judaism, caught up unto God and His throne from " the devU and Satan, the deceiver of the whole world," who with his angels " went away to make war with the rest of the woman's seed which keep the commandments of God and hold the testimony of Jesus." A series of terrible symbols denote the destruction of Babylon, Eome or heathenism, from Nero, the typical Antichrist, through all the wUd bestial forms rising from the sea. Above all, John saw an " angel flying in mid heaven, having an eternal gospel to proclaim unto them that dweU on the earth, and unto every nation and tribe and tongue and people." Then heathenism, like Judaism, is destroyed, John hears the voice of the great multitude redeemed to God out of every nation and tribe and tongue, yea, he sees " the heaven opened, and behold, a white horse, and He that sat' thereon called Faithful and True, . . . and his name is caUed The Word of God, . . . King of kings, and Lord of lords." Jeru salem and Eome, or Judaism and heathenism, have fallen ; the deceiving devil is cast into the lake of fire and brimstone with the beast and the false prophet. The Epilogue (xxi.-xxii.) shows the universal triumph of Christianity as " a new heaven and a new earth ; " the resurrection of the evangelized nations, and the judg ment upon their enemies, typifying the final resurrection and judg ment, and the everlasting glories of the holy city, the tabernacle of God with men, whose gates are never shut. " The Lord, the God of the spirits of the prophets, sent His angel to show unto His servants the things which must shortly come to pass. And behold I come quickly. ... I Jesus have sent mine angel to testify unto you these things for the churches. . . . And the Spirit and the Bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come : he that wiU, let him take the water of life freely." Fulfilled soon after in the destruction of Judaism by the fall of Jerusalem, and in the historical destruction of the heathenism of that day by the fall of the Eoman Empire and the acts of Constan tine, this revelation finds its fuller, its continuous and complete his torical development in the History of Missions. Every period, from 46 SHORT HISTORY OF CHRISTIAN MISSIONS. the weary empire of Nero to the longing but unconscious and dumb miUions of modern days, echoes the refrain of the aged John, " Amen, come, Lord Jesus ; " or mutely appeals to the Church in its too prolonged trance, "Come over and help us." The Triune God, in whose threefold name Christ commanded His disciples to baptize the nations, here repeats the threefold pledge of His willingness, and the Spirit assumes the Church and every true disciple as co-operating. Truly the present, the rapid conversion of the world depends now only on the faith of the Church, that is, on the faith ard obedience of each of its members. PART II. LATIN PEEPAEATION, A.D. 70 TO 1786. CHAPTEE V. THE ROMAN EMPIRE SUBDUED BY THE CITY OF GOD. Christianity after the Fall of Jerusalem — Christianity and the Empire — The Ten Persecutions — The First Missionary Triumph — Pagan Idolatry utterly abolished — The Destruction of Paganism a Guarantee of Greater Triumphs — The Conversion of the Empire gradual — The Four Patri archates of the East — Alexandria as a Missionary Centre — Pantaenus and the Catechumens' School — Constantine — Constantine's Christian Legislation — The Council of Micsea — Theodosius and the Code. Christianity after the Fall of Jerusalem. — SpirituaUy Judaism perished, the Judaic covenant had fulfilled its temporary purpose and ceased, when the veU of the temple was rent in twain during the Jews' crucifixion of their Messiah, the Saviour of the world. HistoricaUy Judaism was swept from the face of the covenant land when, in spite of Titus, a Eoman soldier fired the inner doors of the Holy of holies, and the Temple itself was burned to the ground. As a national cult or faith the practice of Judaism had been sanctioned by Eoman law and usage, precisely as the British Government of India tolerates aU the religious customs of its peoples which are not inconsistent with the very basis of morality. But this same law placed Christianity beyond aU toleration, because it was beUeved to be a dissent from Judaism which it was neither polit ically nor moraUy desirable to encourage or even protect. From the time when aU classes of the Jews had united, to crucify Jesus Christ, and the zealots had stoned Stephen, the first Christian martyr, the Jews had been the most bitter enemies of the Christians who charged them with having crucified the Lord of glory, though " in ignorance." In the banishment of the Jews from Eome 48 SHORT HISTORY OF CHRISTIAN MISSIONS. under Claudius, the Christians had shared the common fate. The faU of Jerusalem changed aU that. Individual Jews and Jewish communities might be, for a time, not less bitter in their denun ciations, and Eoman emperors and governors not less severe in their persecution of the Christians. But Christianity at least came graduaUy to be understood to be a faith which was not disloyal to the empire, and a cult which was not only not immoral, but was marked by an ethical perfection and spiritual self-devotion so exalted and courageous, as to be a sUent reproach to paganism. The first act of the Imperial Government after the final conquest of Judaea, begun by Pompeius 134 years before, was to recognise the universal expectation of a DeUverer, by prosecuting aU who claimed to be descendants of David. The result opened their eyes to the fact that the Christians had no objection — nay, were required by their faith — to caU Caesar master. Gradually there stole over the whole empire the conviction of the truth which Christ had told Pilate, that the kingdom sought by the Christians was not of this world, but was therefore aU the more subtle and powerful and dangerous. Hence the panic-stricken character of the persecutions which foUowed, the emperor and his subordinates, priests and mob, striking wUdly at a force which they could not grasp, and, when they yielded to it, yielding as Constantine did to visions and signs created by the imagination and the conscience. Christianity and the Empire were born at the same time, and the Christians were the most loyal subjects of a power which persecuted them by irregular outbursts of cruelty, only winning for them the martyr's crown. Not tiU Trajan was Christianity pro hibited by law, and the law was not universally or stringently enforced. But as a persecuted faith, Christianity was pure and bright and missionary in the noblest sense of Christ Himself. Even before Paul lived in Eome and near the Praetorium, he had sent greetings to more than twenty persons there, slaves and freedmen of the emperor in the Palatine, which was far from the Praetorium. From the earliest days the emperor's palace was one of the chief seats of the growing Christian Church in Eome. Soon the faith won over the very highest classes, men and women. In the year 58, Pomponia Grsecina, the wife of the consul Plautius, con queror of the Britanni, was a Christian. A coin recently dis covered gives historical ground to that interesting mission book, The Acts of Paul and Thecla, written in the second half of the second century, in which Tryphsena, the queen of Polemon in OBSTACLES TO THE PROGRESS OF CHRISTIANITY. 49 Asia Minor, showed kindness to the martyr Thecla, a disciple of Paul. Tryphaena was related to the Emperor Claudius. In 96, Domitian put his cousin-german T. Flavius Clemens, a consul, to death for his leaning to Judaistic doctrines and atheism. His wife was DomitUla, who was banished for Christianity, as John was, and was the mother of two princes whom Domitian had once shown as heirs-apparent to the throne. Inscriptions lately dis covered in the great catacomb of DomitUla leave it without doubt that, between fifty and sixty years after Christianity had reached Eome, a daughter of the emperor embraced the faith ; and thirty years after the fearful persecutions under Nero, the presumptive heirs to the throne were brought up in a Christian house ! But these were exceptional cases tiU the time of Septimius, when the Church became a political and religious factor in the empire. The Ten Persecutions by which paganism thus sought to destroy the power which ignorance feared, have been stated by historians according to the vision of the Eevelation (xvii. 12-14), " The ten horns which thou sawest are ten kings, . . . these shall make war with the Lamb." The persecutions are generaUy given thus, but a fuller and more distinct classification might be made :— A.D. EMPERORS. A.D. EMPERORS. 64 Nero. 235 Maximinus 95 Domitian. 249 Decius. 107 Trajan. 257 "Valerian. 163 Aurelius Antoninus. 274 Aurelian. 202 Septimius Severus. 303 Diocletian. More hostUe to the progress of Christianity than even the worst of these bloody outbursts, were the occasional attempts of aU that was best in paganism at a revival, especiaUy in the age of the Antonines. The philosophers and philosophic emperors thought that what they could not extirpate they might overcome by imita tion. But paganism, its priesthood and philosophy, its ritual and ethics, was already corrupting. Disappointed of its Deliverer, whom it thought it had found in the cradle of Bethlehem and the cross of Calvary, and might see returning from the conquest of Syria, the world, became ever more weary, tiU after Diocletian it ceased, to strike, and at last learned to adore. What the troubled conscience and longing heart of the empire found not in the destruc tion of Jerusalem, it discovered and acknowledged in the fall of its own mighty capital. It was when, in 410, Alaric sacked Eome that Augustine wrote his City of God. Then Christianity openly 50 SHORT HISTORY OF CHRISTIAN MISSIONS. triumphed over paganism, as it had not done in 325 in the Council of Nicaea, nor in 390, when Theodosius legaUy suppressed the heathen worship. The First Missionary Triumph — Pagan Idolatry utterly aboUshed. — In less than four hundred years after the Incarna tion, the religion taught by the carpenter of Nazareth to eleven fishermen of Galilee, and by the Spirit of Jesus after His ascen sion to His disciples, everywhere, by peaceful persuasion only, swept away the last and greatest of the four world-empires and world-idolatries. The claim to universal sway based on universal authority, the command to preach the gospel to every creature accompanied by the certainty of the Spirit's perpetual presence, had been vindicated with a completeness which, up to this century, forms the most remarkable fact in history, sacred and secular. This fact of " the early, wide, and, within certain limits, absolutely iriesistible diffusion " of Christianity, has been used by apologists, from Augustine to the present day, as the first argument for its truth ; and to explain it away by secondary causes, Gibbon vainly applied his unmatched historical powers. We find the latest apologist thus writing of it : — ' ' The classic paganism, Greek and Eoman, the Syrian, the Egyptian, and North African, the Druidic, and ultimately the Teutonic, have all fallen to rise no more ; and at this moment there is not on the face of the earth a single worshipper of 'the great goddess Diana' or 'the image that fell clown from Jupiter,' of Baal or Dagon, of Isis or Serapis, of Thor or Wodin. They are preserved in imperishable literature, and in equally imperishable art. Homer and the great tragedians have enshrined them ; Virgil and Ovid ; even Milton in his Paradise Lost and Christmas Hymn, to say nothing of that wonderful Book, which, in revealing their abominations, will be found to have carried farthest and widest their memory. But not a single shrine remains to them in the proper sense of the word, not even where the Apollo or Venus, the Minerva or Hercules, enchains universal admiration. They are abolished as idols, while immortalized as relics ; and not even the exquisite beauty lavished upon them can hide the moral deformity to which they owe their downfall. It is long centuries since one single soul regarded them with anything of the feeling with which the African trembles before the rudest fetish, or the Hindu before the most unsightly of his divinities. Another conquest so complete and absolute does not mark the history of the world. All ranks and classes passed through the revolution. The husbandman had to give up his offerings to Liber and Ceres, the sailor his votive tablets to Neptune, the soldier his chaplets dedicated to Mars. The youth had to forget his place in the procession, the virgin her part in the dance or secular games. The senator had to forego his libation on enter ing the senate ; the general his search after the omens before battle ; the very emperor, the honour of his own coins and titles of divinity. What but THE ULTIMATE TRIUMPH OF CHRISTIANITY. 51 an immense and boundless power could have wrought this change, and wrought it not by constraint but willingly, through the force of persuasion 1 It cannot be denied that some of the later conflicts with paganism were unfair, and that Christianity denied to idolatry the civil justice which it had so nobly and passionately claimed for itself by act and suffering. But in the decisive stages of the contest nothing prevailed, or could have prevailed, but moral influence ; and the preacher, the apologist, the martyr, secured, a pure and bloodless victory. ' ' The difficulty of this gigantic task has been underrated by Gibbon, with his characteristic skill in finding some shadow of foundation for his assertions, and then exaggerating them beyond reason. The shadow of truth is the weariness t>f unsatisfied longing which idolatry had diffused. But this did not lead men to quit it, even nominally, any more than the weariness of men in the service of sin begets a universal repentance. The force of habit — even the returning fear of superstition — to say nothing of the dread of state con vulsion and the bias of manifold selfish interest, upheld the great fabric long against all assaults ; and even philosophy did its best, by surrendering so much of paganism, and trying to improve the rest, to avert the impending destruction. Idolatry died so hard that we find the Emperor Julian, in the fourth century, still needing to be refuted by the very arguments, at the hands of Cyril of Alexandra, that had done service in the days of Clement and Origen ; nor could Augustine, in the full blaze of Christian triumph, over look the prejudice which traced the capture of Home by the Goths to the anger of its neglected deities. But though Christianity had to complete its work slowly, it did it, and did it alone ; and thus there was ended a revolu tion greater than if the idolatries of India, China, and Japan — such as we know them in our days — were one and all to fall ; for these are not the leading nations of the world, nor will their thought affect all time ; whereas paganism then died in the very centre of the world's life and greatness, and the thought from the midst of which, as by a mighty hand, it was torn out, has lived on to affect all literature, and even the Christianity that overmas tered it, to the end of the world. It is true that the victory of Christianity was not perfect, and that paganism shrunk back into a subtler and more spiritual form, waiting its opportunity again to rush forth amidst congenial darkness, and in the very name of Christ to enslave mankind. But the deliverance, though not final, was yet unspeakably great and blessed ; and the unreason, the blight, the continued burden and shadow with which poly theism in its gross and open prevalence afflicts the nations, for ever passed away. " 1 The Destruction of Paganism a Guarantee of Greater Triumphs. — The extirpation of Greek and Eoman paganism has more than an apologetic or evidential value of the first order. It is a spiritual and historical pledge to the Church ever since, that the Spirit wiU enable it to do " greater works than these." The Second Missionary Triumph foUowed close on the first, in the eleven centuries from the faU of imperial Eome to the blow struck 1 Principal Cairns, D.D., on The Success of Christianity and Modern Explanations of it. 1883. 52 SHORT HISTORY OF CHRISTIAN MISSIONS. by the Eeformation at papal Eome, or the conversion of Europe, We are now approaching the close of the first century of tha Third Missionary Epoch, which is universal or extensive in a sense unknown to its two predecessors. What Greece did in the first, and Eome in the second, England or English-speaking people are now caUed to do on a far wider scale, co-extensive with the whole race. Christianity took four centuries to subdue the empire to Christ; it took eleven more to bring Europe under His sway. Eighteen hundred years have been required in the providence of Him with whom a thousand years are as one day, to begin, even, the universal missionary era. The Conversion of the Empire was gradual. — AU the state ments and aUusions in the contemporary Christian and non- Christian writers, as explained by the first modern critics Gibbon and Bishop Lightfoot, "bear witness, with one excep tion, rather to the wide diffusion than to the overflowing numbers of the Christians." Dr. Lightfoot takes the middle of the third century, when the gospel had been preached for nearly two centuries and a quarter, amid aU the discouragements of a worldly opposition, but with aU the zeal of a new-born enthusiasm. Origen, who wrote his treatise against Celsus about a.d. 246, describes the Christians then as " very few indeed " in com parison with aU the subjects of the Eoman empire. Gregory Thaumaturgus, his pupU in Neo-Caesarea, chief town of Pontus, found only seventeen Christians there in a.d. 240, and left only seventeen heathen in 265. From a letter of CorneUus, Bishop of Eome at the same period, we gather that there were 50,000 Eoman Christians only, or one-twentieth of the whole population of a milhon, an estimate confirmed from the sepulchral monu ments. So much for the two great centres of Asia Minor and Eome. Turning to Gaul, and excluding the Greek and Asiatic settlers who had suffered in the martyrdoms at Vienne and Lyons two generations before, Dr. Lightfoot is of opinion that Native Gaul was not more Christian than Native India was ten years ago. Certainly the spread of Christianity was very rapid between the persecutions of Decius and Diocletian in the latter half of the third century. After Diocletian it went on with accelerating force ; but Chrysostom states the Christian population of Antioch, about a.d. 400, as a bare majority. The united conclusion of Gibbon and Dr. Lightfoot is that in the middle of the third century the Christians were one-twentieth of the subjects of the THE GREAT MISSIONARY CENTRES.. 53 empire, and one hundred and fiftieth of the whole human race. That is, 'after the period of two centuries since the man of Macedonia stood before Paul at Troas, during which Christianity was pro pagated under the most favourable circumstances, one human being in one hundred and fifty was Christian. Now the propor tion, at least one in five, is fast becoming one in four. The Four Patriarchates of the East, Jerusalem, Antioch, Alexandria, and Constantinople, were successively, with Eome, the great missionary centres of the empire. Of Jerusalem we have already seen that James the Just (Sadeelt), the Lord's brother, was the moderator or bishop of the Church, of the cir cumcision. He perished as a martyr in a.d. 62. His brother Symeon, chosen by the Church as his successor, after a service of more than forty years, was denounced to Hadrian as the repre sentative of the royal line of David. At the great age of a hundred and twenty years, he testified to the Divine claims of the Son of David, and was crucified. His successors of the circumcision ceased when Hadrian buUt JElia, Capitolina on the site of Jerusalem, and excluded every Jew from the settlement. A GentUe Church arose under one Marcus ; but Justin Martyr, a Samaritan proselyte of the second century, bewaUed the desolation of the Church which Mohammedanism swept away. Antioch became the patriarchate of all the East till eclipsed by Constanti nople. Its second bishop, Ignatius, alike as a writer of Epistles and a martyr under Trajan (107), was a successor worthy, of Paul. Theophilus, who was fourth in succession from him, was a stout defender of the purity of the faith against the growing heretics of the time. Antioch promised at one time to be a light to the whole of Asia. It sent off a Catholicos into the far East. The city where the disciples were first caUed Christians, despatched missionaries to Cape Comorin and farthest China. From the Nestorian as weU as orthodox churches of Antioch, missionaries went into " the territories of the Lama, into the strongholds of Buddhism, into the foul abominations of Shamanism," and promised to conquer Eastern and Central Asia for Christ, till overwhelmed by Saracen and Tartar. Antioch, once the city of half a million, that vied with Eome itself, now a squalid village with not a vestige of its ancient glory, stiU sends bishops to India and China, still watches over the descendants of the churches which it founded in the fervour of its first love. Through Antioch and Alexandria, the great Alexander's HeUenic conquests were made subject to Christ for a time, 54 SHORT HISTORY OF CHRISTIAN MISSIONS. Alexandria, as a Missionary Centre, however, distanced Antioch. The Eoman conquest of Egypt (b.c. 32) prepared North and East Africa, and South - Western Asia, which had been under the rule of the Ptolemies since B.C. 304, through Alexandria, just as Antioch, the capital of the Seleucid successors of Alexander, prepared the rest of Asia. As the meeting-place of Greek philosophy, Jewish thought, Eoman provincial polity, and Oriental commerce, Alexandria became the intellectual centre of the world, just as Christianity became a missionary faith. The first Ptolemy had formed a royal school of learning in the two depart ments of the Museum or University in his own palace, and the library with its 700,000 roUs and volumes which had overflowed into the Serapeum or temple of Serapis. These two corner stones of Greek and Eoman paganism were so won to Christ, that before the successive waves of Vandals and Saracens obliterated the Church, North Africa was the most advanced portion of Christendom. In their own quarter of the city, the Jewish scholars, under royal patronage, had produced the Greek version of the Old Testament known as the Septuagint, which has been justly caUed by a recent popular writer "the first apostle of the Gentiles." Just before John Mark preached Christ in the haUs of Alexandria, f oUowing the Jews of the Dispersion who had been converted at Pentecost and had returned to Cyrene with the good news of God, Philo the Jew, a contemporary of Jesus Christ, had formulated a theosophy from the later theology of the Eabbis and the teaching of Plato, which for many became a stepping-stone through the Gospel of John to the unclouded revelation of God in Christ, just as happened this century in the case of Neander. The Emperor Hadrian, in a.d. 134, in a flippant letter to his brother-in-law preserved by Vopiscus, writes of the Christians in Alexandria in terms which lead us to the conclusion that, a hundred years after the death of Christ, they were nearly as numerous as the heathen. " The city is rich and populous, no one lives there in idleness. They have one God ; Him the Christians, Him the Jews, Him aU the Gentile people worship ; and I would that this city were of purer moraUty, since it merits by its magnitude the supremacy of Egypt." Charles Kingsley's Hypatia is a vivid picture of the fermentation of belief thought, and life in ancient Alexandria, which marks Calcutta, Bombay, and Madras under paraUel conditions at the present day. Like these too, after Claudius, in the second half of the first century, from the discovery of the monsoons of the Indian Ocean PANT.ENUS AND THE CATECHUMENS' SCHOOL. 55 and the decadence of the Parthian empire, Alexandria absorbed aU the trade of the East. Pantaenus and the Catechumens' School. — From the self- sufficiency of the Stoics, Pantaenus was won to sin-revealing, sinner-saving Christianity about a.d. 180. He probably estab- Ushed, he certainly adorned as its president, the great missionary coUege which destroyed the heathen Serapeum in time, known as the Didaskaleion Catechumenorum. That was at once the defence of the orthodox faith against the Gnostic heretics BasUides, Valentinian, and the Ophites, and the institute from which mis sionaries and Christian teachers went forth to aU lands from North- Westem and Eastern Africa to Arabia, India, and Ceylon. This first Missionary Institute graduaUy developed from a school in which inquirers and neophytes were taught the simplest elements of the doctrine of Christ, to a coUege of divinity and evangelistic method, in which advanced Christians were trained to meet the systems of pagan philosophy, and heathen thinkers were invited to attend. Doubtless Clement's Pcedagogue and his Exhortation to the Heathen were originaUy delivered by him as lectures in this coUege. Its nearest modern analogue is found in the institutions or coUeges, first estabUshed by the Scottish Free Church Missions, and notably by Duff and WUson, in the great cities of India, Pantaenus may be pronounced the first historical missionary to India, in response to messengers who came praying him that teachers of Christ might be sent to their country. Whether by " India " was meant the Hindoo Peninsula, or Ethiopia, or Arabia Felix, or only the Upper NUe country, is not certain. We know from Eusebius that the Thebaid, the first home of monasteries, contained so many Christians soon after, that they witnessed " a splendid martyrdom under the sword of Severus." Jerome states that Pantaenus found on his arrival, " that the Apostle Bartholomew had already preached the coming of Jesus Christ according to the Gospel of St. Matthew, which he brought back to Alexandria written in Hebrew." The traditions regarding the preaching of the Apostle Thomas in India, and his martyrdom a little south of the present city of Madras, have doubtless only this basis of truth, that the descendants of Christian converts by his preaching in Syria settled in South India. Clement the Alexandrian and Origen succeeded Pantaenus, and carried Christian scholarship, strict textual study of the Holy Scriptures, and missions, to a height which culminated in Augustine, the greatest of the Latin 56 SHORT HISTORY OF CHRISTIAN MISSIONS. Fathers. Origen's Hexapla, or six-version edition of the Hebrew Scriptures, was the greatest work of the kind until Erasmus gave the Church the Greek text of the New Testament twelve centuries afterwards. Cosmas, the merchant-missionary, may be taken as a repre sentative of the large class of Christian traders who, like the mercantUe marine of England now, carried Christian influences with them from the head of the Eed Sea to the Malay Archipelago. After travelling over the greater part of the world as then known, he retired to a monastery, and in a.d. 535 issued his Topographia Christiana. The book, intended to prove that our world is a solid plane, has its interest concentrated in the writer's own travels and descriptions of Christian settlements. He did not visit China, then reached by Nestorian missionaries overland; but he writes of it as the country of silk, lying to the left as you enter the Indian Sea, on the very borders of the habitable world, and yet within reach of Western merchants. He gives no Chris tians to China, though we know that both Jews and Christians were there. Everywhere he found the Christian Churches to be of Persian, Antiochian, or Nestorian origin. In Ceylon, on the Malabar coast, at Kalyan, now a Free Church mission station near Bombay, and on the semi-barbarous island of Sokotra, he found Christian communities, churches, and bishops. " In Bactria, too, and among the Huns and other Indians, and indeed throughout the known world, were numberless churches, bishops, and multi tudes of Christians, with many martyrs, monks, and hermits." Such is Mr. Priaulx's summary of the information of Cosmas Indicopleustes. Alas ! Islam was soon to sweep away aU these churches except those protected by Hindoo and non-Christian rulers in South India. And Indian Buddhism, which ought to have attracted the study and the missionary efforts of the Christian Church, had spread its baleful pantheism over aU Eastern and Central Asia, from Ceylon and Burma to Peking and Lhasa, which it stiU grips with an ever-weakening hold. In the nine hundred years from Alexander's conquest of India to the close of Justinian's reign, the Eastern world was prepared for and received Christ. In the next nine hundred, to a.d. 1498, when India was re-discovered by Europe, the Eastern world fell away from Christ because the Church had failed to be a mis sionary, an aggressive power. CONSTANTINE AND HIS CHRISTIAN LEGISLATION. 57 Constantine placed Christianity on the throne of the empire, to the damage of the Church. The emperor, who under paganism had been worshipped as a god, and whoso picture the Christian martyrs had refused to adore, now adopted Christianity as a substitute. Thus from the pagan side at first, and foUowing the imperial law and custom, Church — the Christian Church — and State were united. The emperor, says Harnack, was now obliged to give way as deity, but " the God-favoured imperial Lord " only shone with the greater glory. If not born in York, yet pro claimed emperor there, and the man who built London wall, Constantine has been claimed as an Englishman. His conversion — if that word may be applied to an event which certainly turned his face from paganism and set it firmly towards Christ— is the greatest event since the death of the Apostle John, and is the first of a series of royal accessions to the Church like those of Clovis the Frank, Vladimir of Eussia, and many Keltic and Saxon princes. The cross — with its legend " In this conquer " — which, when praying, he saw in the heavens as he approached Eome for the decisive conflict of the Milvian Bridge (312), may have been nothing more than such an appearance as that of the aurora boreaUs in 1848, which France regarded as forming the letters L N of the president's name. Constantine himself may have been as inferior to Marcus Aurelius as Mr. John Stuart Mill laments that he was. But that vision, followed by the Council of Nicaea (325), the foundation of "the City," as Constantinople was caUed (330), and by the growth of the papal power in Eome, which he abandoned to it, did more to affect the Church for good and evU than any event from the dispersion on the martyrdom of Stephen to the Beformation. From a purely missionary point of view, it began the system of compromise with error, — of national ism instead of individualism in conversion, — which in the East made the Church an easy prey to Mohammedanism, and in the West produced Jesuit missions. Constantine's Christian Legislation began, the year after his conversion, with an edict of toleration, although he was often afterwards intolerant. In 321 he forbade all secular labour and civil action on Sunday, except the emancipation of a slave, and he encouraged the army to attend on that day the public prayers which contained one germ of the Te Deum. He abolished cruci fixion, infanticide, private divination, gladiatorial games, and Ucentious and cruel rites ; but he still remained chief pontiff of 58 short history of christian missions. Jupiter, "best and greatest," while he allowed prayers to bo addressed to the genius of the emperor. The Council of Nicsea. — As consecrated chief of the Eoman people and of the Eoman reUgion, Constantine summoned "the great and holy synod," the first of the Seven General CouncUs, to meet at the Bithynian city of Nicaea, — the CouncU whose Creed has ever since been held by universal Christendom. AU its members were bishops, unlike the first CouncU in the Acts of the Apostles. Of the 318 members who signed its decrees, eight only were from the West. Among these were John the Persian, MetropoUtan of India, and TheophUus the Goth, the predecessor of Ulfila, from the far North. They sat around a copy of the Holy Gospels, and at their head sat Constantine. They settled three controversies — the Arian, regarding the nature of Christ ; the Paschal, as to the time of keeping Easter ; and the Melitian, an obscure dispute which affected the Church of Egypt only. The Creed and Twenty Canons were written in a volume. The Nicene Creed, pro nounced by Stanley " simple, moderate, and comprehensive," went forth to every missionary Church, estabUshing in the word Homo- ousion the truth of the Incarnation, the essential divinity of Christ, which from Athanasius to Luther was pronounced the propugnaculum fidei, the outpost of the faith. Theodosius consolidated and completed the transition work of Constantine, in the CouncU of Constantinople (381), which estab lished the Nicene faith, in the aboUtion of paganism by the Senate, and in the special commission which shut the temples, destroyed the idol vessels, abolished the priesthood and confiscated the property. The Serapeum of Alexandria was leveUed with the ground. In 390 the last edict ran thus : " It is our wiU and pleasure that none of our subjects, whether magistrates or private citizens, however exalted or however humble may be their rank and condition, shaU presume, in any city or in any place, to worship an inanimate idol by the sacrifice of a guUtless victim." The publication of the Theodosian Code by his grandson, in 438, may be taken as the close of paganism. The Church started on its missionary career from this point, estabUshed, corrupt, secular, destroying the freedom and the purity of apostoUc communities Uke those which had already Christianized most of Western Europe, yet with a true faith which saved the northern barbarians from the fanatical heathenism of the Arian heresy. CHAPTEE VI. THE CONVERSION OF THE SCOTS AND ENGLISH. Britain from the first a Missionary Land — The Komano-British Church— Gildas and his History — Albanus and the Proto-British Martyrs — The Scots of Ireland — The Scoto-Irish Church — Sukkat or Patricius — Columba — The Culdees — The Man Columba — Lindisfarne — The Colum- ban Church — The Papal or Romano-English Church — Gregory the Great; — St. Augustine — Absorption of the British by the Papal Church — Paulinus — Pursseus — Aidan — Colman — Hild and Csedmon — Cuthbert — Archbishop Theodore, the Greek Monk. Britain from the first a Missionary Land. — The same insular position and commercial facUities which have made Great Britain the abode of constitutional freedom and the head of the most powerful civUising empire the world has yet seen, early caused it to receive and to propagate the gospel of Jesus Christ. What, physically, Palestine was before the days of the apostles, as the cradle of Christianity, that the two Uttle British Isles have been ever since as its nursery. Each, Palestine and Scoto-Ireland, has been in succession the holy land of missionary preparation and propagation — Palestine, from Abraham to Christ; Britain, from the Celtic Patrick and Columba and the Saxon Boniface and Wiclif, to the EngUsh Carey and the Celtic Duff. Paul declared his design to visit Spain, and from a passage in an Epistle of Clemens Eomanus, the chief missionary apostle has been set down as the Apostle of Britain. Clement represents Paul as " coming to the extremest limit of the West." In the five or six years between his first imprisonment at Eome and his martyrdom, there was time for the apostle to visit not only Spain but Britain, which had close commercial relations with that peninsula. The Romano-British Church. — The Eoman dominion in Britain lasted for five hundred years, from the first landing of Julius Caesar in B.C. 55 to about a.d. 446. But the actual conquest did not begin for a hundred years after Caesar's landing, and with that conquest 59 60 SHORT HISTORY OF CHRISTIAN MISSIONS. the progress of Christianity was co-extensive for four centuries before the flood of Saxon heathenism checked and for a time almost extinguished the light of the gospel in England south of the Humber. We may say that our Celtic precedessors or fore fathers were converted to Christ — (1) by Eoman soldiers and officials ; (2) by captives from among ourselves, who learned the truth at Eome and returned ; (3) by visits from traders from Spain and missionaries from Gaid, into which last Pothinus had introduced Christianity from Ephesus, and where his successor Irenaeus died in 202. The apostolic origin of the Church, whether from Ephesus or Eome, or both, — whether from St. John's immediate disciples, or from Paul himself, or both, — is seen in its purer doctrine and freedom and in the time of its celebration of Easter, when it came into conflict with the papal Church in the seventh century. Gildas the Wise, a Welsh monk (a.d. 520), is the only British authority, in his History and Epistle, on the subject of the introduction of Christianity into the island of Great Britain. His language deserves study, when he writes of the conquest of the south in the days of the Emperor Claudius, and of the slaughter when Boadicea revolted : "In the meantime, Christ, the true Sun, afforded His rays, i.e. His precepts, to this island benumbed with icy coldness and lying far distant from the visible Sun : I do not mean from the sun of the temporal firmament, but from the Sun of the highest arch of Heaven, existing before aU time, which manifested its brightness to the whole world during the latter part of the reign of Tiberius Caesar." The period of the miUtary occupation of Britain was a time when every Christian was a missionary. For thirty-three years, from a.d. 43, when Aulus Plautius brought over four legions, the country was garrisoned by 48,000 Eoman soldiers, or as many as held all British India just before the Mutiny of 1857. The conquest of Anglesey in 59 by Suetonius PauUnus, which de stroyed Druidism in its stronghold, was followed not only by the slaughter of Boadicea's hosts, but by the sending of many captives to Eome. The Welsh Triads teU how Cunobehnus, the father of Caratacos, was kept seven years as a hostage at Eome, where he learned Christ, and whence he returned a missionary to his country men. This is tradition ; but the highest authority on the subject (Eev. F. Thackeray) observes of the family and other captives who accompanied Caratacos himself, that Paul during his first CHRISTIANITY IN GREAT BRITAIN AND IRELAND. 61 imprisonment may have become acquainted with some of those, "and that through their representations he might have been induced, when liberated from his confinement, to undertake a voyage to Britain." Tertullian (208) boasts, without chaUenge, that even those parts of the British Isles which the Eomans had not reached, were yet subject to Christ. Two centuries later, Chrysostom writes of continued missionary extension : " Although thou didst go unto the ocean an dthe British Isles, . . . thou shouldest hear aU men everywhere discoursing matter out of the Scripture." Eeferring to this time, GUdas thus describes the constitution of the Church: "The Church is spread over the nation, organized, endowed, having sacred edifices and altars, the three orders of the ministry, monastic institutions embracing the people of aU ranks and classes. It had spread, moreover, into Ireland and Scotland. It was also a learned Church ; it had its own version of the Bible and its own ritual." And it had its martyrs, in the persecution of Diocletian, the two first being Albanus at Verulamium, now St. Albans, and Amphilalus ; and JuUus and Aaron at Caerleon-on-Usk. Probably at the great CouncU of Nicaea (325) and that of Sardica (347), certainly at those of Aries (314) and Ariminum (359), British bishops were present. And, once fairly constituted, this early British Church was, in the modern sense, a missionary Church. In 401, Ninian (St. Eingan), Bishop of Withern in Galloway, then the frontier Eoman province in Britain, converted many of the South Picts between the Firth and the Grampians. At this time there were twenty-eight cities, of which two were "municipia" (York and St. Albans) and nine were colonies, under the Eoman rule ; and the Church must have been strong when, after three successive centuries of Saxon devastation, England was stiU thought able to support twenty-six missionary bishops. London, destroyed in the Boadicean revolt, became a city in the time of Antoninus Pius, and soon the site of a monastery. But centuries were to pass before London could grow to be the centre of the missionary world. Iona and Lindisfarne, Canterbury and York, even little Kettering, were to lead the way. Kentigem or Mungo ( " darling " ) continued, from Glasgow to St. Asaph's and North Wales, the work begun by Ninian, and to both was soon added Columba from Ireland. In the famous meeting of these two aged missionaries, we see the virtual unity of the Scotic and Pictish Churches. The Scots of Ireland. — As the most remote and insular of all 62 SHORT HISTORY OF CHRISTIAN MISSIONS. the Celtic lands, and therefore most secure against the war and piracy which ravaged Europe, and even England, from time to time, Ireland became for the next eight Christian centuries the missionary school of Christendom, in a higher sense than de generating Constantinople or secularizing Eome. The Scoto-Irish Church shone with a brighter because purer gospel Ught, and spread that Ught more extensively over what has ever since been the Christendom of Europe, than these centres of the Greek and Latin Churches. ' This purely British Church, which sprang from Ireland, maintained its independence tiU 1172; then, compeUed by Pope Adrian IV., an EngUshman, and Henry II., the Synod of Cashel bound it to the Bomanized Church in England. Had the Scoto-Irish Church not been subjugated by papal Eome, we might have seen another case Uke that of the Waldensian Church. No Eeformation might have been necessary, and Ireland and Scotland combined might have continued aU through the Middle Ages their pure missionary influence. Throughout that time the monasteries of Ireland are described by Neander as schools where religion and science were fostered in close connection with one another; from which, at the same time, Christianity and the seeds of scientific culture were transported to other countries. In the later time of Charlemagne, Alcuin required of the Irish monks that thenceforth it should be their endeavour " that through them and from them the Ught of truth might shine to many parts of the world," reminding them that, in ancient times, the most learned teachers came from Ireland to Britain, France, and Italy. Hence Ireland was everywhere known as " Insula Sanctorum." the Isle of Saints, the "University of the West." Sukkat or Patricius. — First and greatest of these teachers was the missionary best known as St. Patrick (395-493). To the Christians aUeady there from an earlier period, described as " Scoti in Christum credentes," Pope Celestine had sent PaUadius, who, after landing at Wicklow for a short time, died at Fordun in Kincardineshire on his way back to Eome. Son of a deacon, and grandson of a priest, Patrick was born at " Bannavem Taberniae," a place which some beUeve to have been Boulogne, but which the best Keltic and German authorities identify as Bonaven or KUpatrick, near Alclwyd or Dumbarton. We know more, and more accurately, of the man who became the apostle of Ireland, than of almost any missionary before WiUiam Carey, for we have stiU his autobiography in Ms Confession to the Irish People, and CHRISTIANITY IN IRELAND. 63 in the famous hymn, known as his "Breastplate," which he com posed at Tara, on the eve of that interview with the heathen king which ended in the conversion of Ireland. The Scottish lad, when sixteen, was carried off to Ireland by pirates of the same Scots race whose fathers had settled the west and central portion of what came to be known thenceforth as Scotland. During six years of hardship, as herd-boy in the service of a heathen chief, he tells the people : " I was re-formed by the Lord, and He hath fitted me for being at this day what was once far enough from me, that I should concern myself or take trouble for the salvation of others, when I used not to think even of my own." The record of his missionary caU is tinged by that of Paul, whose transcendent words, " the Spirit itself maketh intercession for us," and whose experience of the man of Macedonia, sank into the young man's heart. After a second but short captivity and a second escape to his father's house, he saw in a vision of the night a man who carried many letters, and one for him which was headed, " Words of the Irish People." As the awestruck youth read, he seemed to hear the sound of many voices from the Irish coast, " We beseech thee, child of God, come and again walk among us." His parents and friends resisted his desire to obey the heavenly vision, but again, after the fashion of Him who had said to Paul, "I am Jesus whom thou persecutest," it thus came, " He who gave His Ufe for thee, He speaks in thee." With joy he returned to the people from whom he had made his escape, in 431, the year after the papal PaUadius had given up Iris happily brief and fruitless mission. But he first sought systematic instruction and received ordination in the GaUic monasteries of the stern Martin of Tours and Germanus of Auxerre, whose work in Europe it was reserved for him and his successors to carry on. For the third of a century Patrick spent himself in evangelizing Ireland, and establishing the schools whence missionaries were sent forth for four centuries after his death. From Saul, in county Down, where the ruins of SabbaU Padruic, the " barn of Patrick," may stiU be seen, to Tara, the capital of King Leogaire and the centre of Druidism, the missionary, and his first son in the faith and successor, whom he named Benignus, preached the gospel. Like EUjah in his conflict with Ahab, Jezebel, and the priests of Baal, Patrick so witnessed for Christ one Easter mom before the worshippers of fire who would have put him to death, that a fire was kindled which wiU yet do for Ireland itself what it was thus appointed to do for aU Europe. Thus it was that Patrick G 1 SHORT HISTORY OF CHRISTIAN MISSIONS. mused and prayed when the Druids were about to bring him before the kmg. The verses, Uterally translated from the closing passage of his hymn, show what was the faith by which he lived, and which he spread among our fathers. " May Christ, I pray, Protect me to-day Against poison and fire, Against drowning and wounding ; That so, in His grace abounding, I may earn the preacher's hire ! " Christ, as a light, Illumine and guide me ! Christ, as a shield, o'ershadow and cover me 1 Christ be under me ! Christ be over me ! Christ be beside me On left hand and right ! Christ be before me, behind me, about me 1 Christ this day be within and without me i ' ' Christ, the lowly and meek, Christ, the All-Powerful, be In the heart of each to whom I speak, In the mouth of each who speaks to me ! In all who draw near me, Or see me or hear me ! " At Tarah to-day, in this awful hour, I call on the Holy Trinity ! Glory to Him who reigneth in power, The God of the elements — Father, and Son, And Paraclete Spirit — which Three are the One, The ever-existing Divinity. " Salvation dwells with the Lord, With Christ the Omnipotent Word, From generation to generation — ¦ Grant us, 0 Lord, Thy grace and salvation." His methods and results resembled those of modern Protestanism rather than those of the sacramentarian missionaries of Eomanism, from Boniface to Xavier. Preaching from the Scriptures the Christ of salvation, with a persuasive power pecuUarly his own, he won over individual hearts, of noble and peasant, and thus gradually moved whole tribes of Kelts, whom he then instructed and buUt up in the faith, training the best of them as missionaries in their turn. His tongue was the vernacular Irish ; he gave woman her proper place in the work of proselytism and in the family Ufe ; he opened schools everywhere, and had boys and girls COLUMBA. 65 taught the alphabet which he had invented for them. Ho com pleted his evangelization of Ireland, a country not larger than tho jurisdiction of many missionaries in India now, but destitute of all means of civUisation till he introduced them, by the conversion of Ulster and the adoption of Druim-sailech, the "hiU of the willows," as his northern centre. Around the church which he then built, and the house in which he died, there grew up the city of Armagh, to become the seat of a primacy which would have had a far brighter history had its archbishops been aUowed to remain faithful to the teaching of Patrick. Patrick's, or the old British, Church was tribal and monastic rather than parochial in its organization, but it was not Episcopal in the sacerdotal and sacramentarian sense. Amid the savagery of the times, married missionaries gathered together in brother hoods, and unmarried women and widows in sisterhoods. The former were under a moderator or abbot, who might be a bishop, but frequently himself trained and sent forth bishops or superin tendents of native churches. The women's societies, of which that of Brigid at Kildare, the "ceU of the oak," became the most famous, consisted of women who were under a vow of celibacy while in the sisterhood, and who with prayer and medita tion gave their lives to home mission work, such as the relief of the poor and care of the sick. Colum or Columba. — Crimthan (" wolf") or.ColumciUe ("dove of the churches ") was one of the many youths of noble birth whom Patrick, Benignus, and their successors at Armagh, attracted to the missionary's as the greatest of aU careers. He was born in 521 atGaritan in the Donegal hUls, and was educated in Finnian's schools at MovUle and Clonard. When he had been ordained to the ministry, he cut down the oaks on the shore of Loch Foyle, and there built the monastery which grew into the city of Londonderry. That done, he founded other schools of the pro phets mentioned by Baeda. He might thus have continued to make foreign missionaries rather than himself to become one, when the same Providence who had sent a Scottish youth to Ireland to herald the great light, sent back from Ireland a mis sionary to Scotland. A man of great force of character and burning zeal, he is said to have become involved in a battle which led the Synod to decree that he should gain from heathenism to Christ as many souls as had perished in the contest. His old teacher Finnian and another protested, but we can believe that a 66 SHORT HISTORY OF CHRISTIAN MISSIONS. sentence of exile for such a purpose was not distasteful to Colum. From his own Lough Foyle he had often seen Kintyre and the isles of the Southern Hebrides, where sixty years before, Eric, chief of the Uist Scots, had founded a kingdom of DaMadie Scotia on the fringe of the Caledonian wood. There, besides boars and wolves, the heathen Picts under Brude of Craig Phad- rick, near Inverness, must have made life bitter for the colonists. To his countrymen lapsing into heathenism, and to the savage Picts, Columba came, as oft since missionaries have gone for service to both. To this one man the world owes it that not only the name Scot, but the whole character and results which that name has since imphed, was given to the peoples of North Britain, to whom the Saxon element was soon to be added. Columba was forty -two years old when, in 563, he and his twelve associates stepped out of their curach, coracle or hide bound wicker-work boat, on the strand of the islet caUed I, la, or Hii, or by its adjective from Iowa, which a misprint of his biographer Adamnan's writing has for ever consecrated into the word Iona. Guided by Dr. Skene's Celtic Scotland — Church and Culture, the visitor can, at the present day, trace the outlines of the position of the Columba family, seen amid the partiaUy restored ruins of the Benedictine buildings of the thirteenth century, which stand on the sites of the first Scottish missionary's wooden abbey or wattle and daub ceU. The key to the whole position is the mUl stream immediately to the north of the present " cathedral " boundary. As you coast along in the boat towards the landing-place, you can just descry the thin Une of green grass through which the water trickles down to the ocean. Pass on, however, and land at Columba's own harbour, the creek now caUed Port Na Muintir, or the harbour of the community. Opposite you, across the sound, is the portus insulm on the coast of MuU, whence a road led across that island, eastward to the branch settlement in the island of Hiuba, under Ernan, Columba's uncle. Here it was that the dying Ernan landed when he had desired to be taken back to Columba, who, having set out from his ceU to meet the aged saint, saw him faU to the ground and expire not far from the shore. Adamnan's description of that touching incident, and the fragment of a poem attributed to Columba, enable us to trace the road from the Port Na Muintir to the cell. Pass up the old causeway, leaving the Eomish nunnery chapel to our left, and we are at the Benedictine abbey, or so-oaUed Eomish cathedral, The culdees. G7 which, stands on the site of Columba's abbey. Cross the miU stream almost at the old kiln where the oats for the brotherhood were dried. Leave to the left the swamp which they embanked into the Lochon Mor to feed the stream and the mill, and climb the vaUum surrounding on two sides the elevated site on which Columba buUt his wooden ceU, overlooking the abbey and all this side of the island, and sheltered by the Dunii HiU from the Atlantic. Here realize the first missionary to savage Picts and DaUiadie Scots, as he sat and wrote and read, while an attendant, and occasionaUy one or two of the brethren, stood at the door awaiting his orders ; as he slept on the bare ground with a stone for his pillow ; as he prostrated himself in prayer for the land and the people of whom are we, with out divided and warring kirks ; and as he looked across the Sound of Iona and across the hUls of Mull, to that more beautiful Sound, where, in after days, from Lismore, Eomish bishops undid his work. The Culdees. — The Columban Church of Iona was as much a mission from the Irish Church as Dr. Duff's in Calcutta was from the later Church of Scotland. It was "essentiaUy a monastic Church : we find in it neither a territorial Episcopacy nor anything like Presbyterian parity, but the same anomalous position of the Episcopal order." We may continue the paraUel with the Free Church India mission, by saying that the Scottish and foreign mis sionaries are practicaUy bishops, while the native converts ordained to preach or teach, correspond to the presbyters of the Irish and Iona Churches. Columba and the Culdees taught the comparatively pure doctrine, on essentials as distinguished from Church organ ization, of the Second General CouncU held in 381, as against the growing errors of the Bishop of Eome. Columbanus teUs us that the Columban Church "received nought but the doctrine of the EvangeUsts and Apostles." The ninth successor of Columba at Iona, his biographer Adamnan, declares the founda tion of Columba's preaching and his great instrument in the conversion of the heathen, to have been the word of God. SimUarly the Culdees, up to their obliteration or absorption by the Eomish Episcopate of Scotland, were Keledei, Ceile De, Ccelicolai, or Colidei, who first appear as "Culdees" in the eighth century, three hundred years after Columba. They were the socii, mariti, or servi of God, which is the meaning of " Ceile." The so-called. "Culdees" of popular belief — a word utterly un known to Adamnan, Eddi, and even Baeda — are one of the 68 SHORT HISTORY OF CHRISTIAN MISSIONS. numerous fictions of Hector Boece. Dr. Skene proves that they " originally sprang from that ascetic order who adopted a solitary service of God in an isolated ceU as the highest form of religious life, and who were termed Deicolce; that they then became associated in communities of anchorites, or hermits ; that they were clerics, and might be caUed monks, but only in the sense in which anchorites were monks ; that they made their appearance in the eastern districts of Scotland at the same time as the secular clergy were introduced, and succeeded the Columban monks who had been driven across the great mountain range of Drumalban, the western frontier of the Pictish kingdom; and that they were finally brought under the canonical rule along with the secular clergy, retaining, however, to some extent the nomenclature of the monastery, until at length the name of Keledeus, or Culdee, became almost synonymous with that of secular canon." The Man Columba is not quite so clear to us as Patrick has made himself by his autobiography, but we have this nature psalm from his pen : — " Delightful would it be to me to be in Uchd Ailmn On the pinnacle of a rock, That I might often see The face of the ocean ; That I might see its heaving waves Over the wide ocean, When they chant music to their Father Upon the world's course ; That I might see its level sparkling strand, It would be no cause of sorrow ; That I might hear the song of the wonderful birds, Source of happiness ; That I might hear the thunder of the crowding waves Upon the rocks ; That I might hear the roar by the side of the church Of the surrounding sea ; That I might see its noble flocks Over the watery ocean ; That I might see the sea monsters, The greatest of all wonders ; That I might see its ebb and flood In their career ; That my mystical name might be, I say, Cul ri Erin (Back turned to Ireland) ; That contrition might come upon my heart Upon looking at her ; BIOGRAPHY OF COLUMBA. 69 That I might bewail my evils all, Though it were difficult to compute them ; That I might bless the Lord Who conserves all, Heaven with its countless bright orders, Land, strand, and flood ; That I might search the books all, That would be good for any soul ; At times kneeling to beloved heaven ; At times at psalm-singing ; At times contemplating the King of Heaven, Holy the chief ; At times at work without compulsion ; This would be delightful At times plucking duilisc from the rocks ; At times at fishing ; At times giving food to the poor ; At times in a carcair (solitary cell). The best advice in the presence of God To me has been vouchsafed, The King, whose servant I am, will not let Anything deceive me." Adamnan's biography gives us the gentler features of the character of the exiled missionary, who to the power of aU master minds and leaders of men, that of swaying others to his will, joined a tenderness which drew forth passionate devotion : " From his boyhood he had been brought up in Christian training, in the study of wisdom, and by the grace of God had so preserved the integrity of his body and the purity of his soul, that though dwelling on earth, he appeared to live like the saints in heaven. For he was angeUc in appearance, graceful in speech, holy in work, with talents of the highest order and consummate pru dence; he lived during thirty-four years an island soldier. Ha never could spend the space even of one hour without study, or prayer, or writing, or some other holy occupation. So incessantly was he engaged night and day in the unwearied exercise of fasting and watching, that the burden of each of these austerities would seem beyond the power of all human endurance. And stiU, in aU these, he was beloved by aU ; for a holy joy ever beaming on his face, revealed the joy and gladness with which the Holy Spirit filled his inmost soul." Columba is credited with not a few of the Latin and GaeUc hymns which have survived the ravages of war and intolerance and. time in the Ledbhar imuin (book of hymns) now in Trinity CoUege Library, Dublin, and in the Bangor Antiphonary in the Ambrosian Library, MUan. The hymns were 70 SHORT HISTORY OF CHRISTIAN MISSIONS. called Loricse or breastplates to protect the singers against evil on a journey, during a storm, and amid similar dangers. This is a specimen1 of iheAltus of Columba : — "The judgments of Heaven shall be scattered abroad On all who deny that our Saviour is God ; But we shall be raised up with Jesus on high, To where the new mansions all glorious lie. " After a busy and hardy missionary Ufe of thirty-four years in Scotland, during which he and his associates founded churches and schools from the farthest Orkneys and Hebrides, south to the Humber, so that Lindisfarne became in modern England the daughter of Iona, through his pupil Aidan, "the apostle of Northumbria," Columba entered into rest on Sabbath morning the 9th June 597. His last work was to transcribe the thirty- fourth Psalm, stopping with the eleventh verse : " They who seek the Lord shaU want no good thing," and saying, "The next words, ' Come ye chUdren, hearken unto me,' belong to my suc cessor rather than to me." His children became known as the Schotten or Scotsmen of the next four centuries aU over Europe, as representing at once pure gospel teaching and discipline, sound learning and Christ-Uke zeal. In time the true apostoUc succes sion was seen when, from the least famous of those Schotten kloster, that of Erfurth, there came Martin Luther. Of this school were Columbanus, who preached from Burgundy to Lombardy and the Eoman Apennines, and St. GaU, whom we shaU meet with again in Switzerland ; KUian of Franconia, whose martyr dust lies in the Wartzburg Cathedral; VirgiUus, who brought Carinthia to Christ from Salzburg as a centre; Fridolin "the traveUer," who lies in Sekingen Abbey, after preaching the cross in many lands and Christianizing the Alemanni ; and Willibrord, who carried the truth he had learned in Ireland to Friesland, Westphalia, and Batavia. The visitor to Milan may stiU see in its Ubraries copies of the Bible marked with the commentaries in Irish of these Scots missionaries, to the Teutonic, Scandinavian, and even Italian peoples of the dark ages. The Columban Church was established in Northumbria by King Oswald in 635, and became the means of the permanent conversion of the Angles there. Baeda writes thus in his history : " Churches were buUt in several places ; the people joyfully flocked 1 Bev. N. MacNeill in the Catholic Presbyterian for December 1883. GREGORY THE GREAT. 71 ¦ together to hear the word ; possessions and lands were given of the king's bounty to buUd monasteries ; the younger Angles were by their Scottish masters instructed." When Aidan was first made Bishop of Lindisfarne, " he received twelve boys of the AngUc nation to he instructed in Christ." Mailros, or Old MeUose, not far from the present abbey, had as its abbot one of these boys. The king's half sister iEbba founded Coldingham, just south of Saint Abb's Head, which has ever since borne the name of the saintly woman missionary. For seven hundred years this free church lasted, as in Ireland also, from Ninian to King David, the " sore saint," who in 1124 completed its absorption by Eome. The Papal or Eomano-English Church was introduced into England by St. Augustin, prior of St. Andrew's Monastery on the CaeUan HiU of Eome, and first Archbishop of Canterbury (596-607). He, his feUows and successors, were missionaries to the Saxons of Kent and the south-east, whom the pure gospel, as held by the remnants of the Eomano-British Church in Wales and CornwaU, had not touched, and whom the zealous and cul tured preachers of the Scoto-Irish Church had not reached. But the mission of the papal St. Augustin was also directed against these purer churches, and it succeeded in graduaUy destroying them in aU save a few obscure parts, especially of Scotland, where this Culdees and Wiclif's LoUards afterwards kept bright the torch of gospel truth till it merged in the widespread Ught of the Eef orma- tionof John Knox. For the first time we now meet with the Eomanist missionsof compromise between Christianity and heathen ism, which culminated in the order and the policy of the Jesuits, and have given to India and other countries thousands of caste Christians but little removed in belief and life from the idolators around them. But at so early a period as the sixth century, St. Augustin's mission, and that of Boniface to Germany, which sprang from it, was as far superior to that of Xavier as his was to that of his successors in Southern India and China, although its discipline and teaching contained the seeds of a crop of errors, most of which WicUf and Luther burned up. Gregory the Great, Benedictine monk, when passing from his monastery of St. Andrews through the Forum of Eome one day, beheld three Yorkshire boys exposed for sale. Attracted by their flaxen hair and fair complexion, he asked the Jew dealer whence they came. Learning that they were Angles, he exclaimed, as if 72 SHORT HISTORY OF CHRISTIAN MISSIONS. by a sudden inspiration of more than human pity and scholarly wit, "Non AngU, sed Angeli forent si essent Christiani," and went straight to the bishop-pope for permission to devote his life to England as its missionary. He set out secretly with companions. and was already three days' journey on the way when he was recaUed. The times were very evil in Eome, in Italy, and in Con stantinople, and he alone could set them right. The missionary was forced by the people of Eome into the papal chair, and five years afterwards he sought for another to do the work in England which he had coveted for himself. It was weU that he found a far weaker man in the prior of his old convent. Had the great Gregory established the Eoman hierarchy in England and Ger many, had he become the apostle of the Teutonic peoples, the brighter light of the British Church must have been sooner quenched and the Christianity of Europe have become more speedily unlike that of Christ. St. Augustin seems to have been a missionary of the Jewish stamp of Jonah. Pope Gregory, hearing that the Saxons of Kent had appUed to the neighbouring Frankish bishops for missionaries, had instructed them to buy EngUsh slaves of from seventeen to twenty years of age, and train them to be preachers to their countrymen. The year after this order, in 596, he sent forth Augustin with forty associates to convert England. It was summer, and the party had reached the south of France on their way, when they heard such tales of the savagery of the Saxons that Augustin went back to Eome to ask that they might be recaUed. In his reply to " the timid servants of the Lord," as in his censure of the rich bishop who would not help the poor, and of the lazy bishop who said he had no leisure to read the Scriptures, Gregory was at his best. Back went Augustin, like another Jonah ; but so slowly did the Benedictine brotherhood proceed, that more than a year had passed before they landed on what was then the Isle of Thanet, on the spot first touched by the Saxon Hengest in 449. .ZEthelbert, king of Kent, was in his wooden capital of Canterbury. His wife Bercta (Bertha) had given herself to Christ when yet a girl in her Frankish home, and she worshipped in a Uttle Eoman-British church outside the city. Predisposed by his believing wife, the king of aU the Saxons south of the Humber granted toleration to the magnificent Augustin, who marched before him as he sat under an oak. On the Whitsunday, 2nd June 597, which recaUed the Pentecostal effusion, the king was himself baptized; ABSORPTION OF THE BRITISH BY THE PAPAL CHURCH. 73 and on the subsequent Christmas day, after the Witena or parlia ment of the people had adopted the faith, upwards of ten thousand were immersed in the Swale, two and two performing the baptism on each other at the command of Augustin, while, according to the legend, the crowd were miraculously delivered from drowning. A contrast this to the slower but equaUy widespread and more scriptural work of individual conversion granted to the prayers and the labours first of the early Christian missionaries of the Eoman army, and chiefly of Patrick, Colum, and their foUowers ! Four years thereafter, Gregory sent other missionaries, such as Melitus, Justus, and Paulinus, to help in the advancing work, and these took with them not only gifts of the Bible, complete and in portions, and other books, but reUcs, vestments, and vessels. Augustin was created Metropolitan or Archbishop of Canterbury. Eochester and London were made bishops' sees. He was em powered to place a metropoUtan at York so soon as the Eomanist form of Christianity had extended into regions evangelized by Aidan and the foUowers of Columba. He was instructed to use the idol temples as churches after purifying them with holy water, and not to abolish but to convert into Christian saints' days and festivals the times of heathen observance and sacrifice. Absorption of the British by the Papal Church. — The prelatic arrogance of Augustin defeated the first formal attempt at union between the two Churches. In a letter, which Neander justly characterizes as a most precious admonition for every one in any age who is tempted to glorify himself on account of what God has effected by his instrumentality, Gregory warned Augustin against the want of humility which had exalted the once recreant mis sionary into a proud priest : ' ' Glory be to God in the highest, peace on earth, and good- will amongst men, that the grain of corn has fallen in the earth and died (John xii. 24), in order that He should not reign alone in heaven by whose death we live, by whose weakness we are made strong, by whose sufferings we are redeemed from suffering, out of love to whom we seek our brethren in Britain whom we knew not, by whose grace we have found those whom we sought without their knowing it. Is it not the work of Him who said, ' My Father worketh hitherto, and I work ;' and who, in order to show that He will convert the world, not by human wisdom but by His own power, chose unlearned men for His apostles ; the same thing which He does now, since He has con descended to effect mighty things among the English people by weak instru ments ? But, my beloved brother, there is something in this heavenly gift which, along with your great joy, gives reason for much fear. You must 74 SHORT HISTORY OF CHRISTIAN MISSIONS. rejoice that the souls of Englishmen have been led by outward miracles to inward grace, but you ought to fear lest the miraculous works which have been performed should puff up your own weak soul ; for we must remind one another that when the disciples returned with joy from their mission, and said to their heavenly Master, ' Lord, even the very devils are subject unto us through Thy name,' they were at once told, 'In this rejoice not that the spirits are subject unto you, but rather rejoice because your names are written in heaven.' " In 603, under the tree which in Baeda's time and afterwards was famous as " Augustin's Oak," Eomanist and British clergy met in conference. The threefold ultimatum was proposed to the British from far Flintshire and farther Northumbria, — Keep Easter accord ing to the Eoman, and not the earUer Greek time ; baptize as the Eomans do, that is, with the rite of confirmation, or with the trine immersion; help Augustin to evangelize the Saxons on these methods. The demands were made as a right due to the Bishop of Eome. It amounted to a claim practicaUy to stop aU missionary effort which did not proceed on sacerdotal and sacramentary lines sanctioned by what every successive century made more and more a mythical apostolic succession, contrary alike to the teaching of Scripture, the facts of history, and the Uberty that is in Christ Jesus. The same claim has been made — and repeUed — ever since, not only by the papal Church, which shows some logical con sistency therein, but by AngUcan bishops of the Eeformed Church in India, in Africa, and in Madagascar. The Eomanist fiction of the grace of orders has been a pernicious obstruction in the way of Christian unity, purity, and success. The British missionaries, like aU their evangeUcal successors ever since, refused to submit their spiritual independence and divine views of truth to the yoke, and Augustin foUowed them with priestly threats. His successor Lawrence, a year after, so embit tered the controversy by his attempts, that one Irish bishop refused even to eat with the men who would have unchurched him. The Eomish Church so declined, on the death of King iEthelbert, that Lawrence contemplated a retreat to France. But the marriage of his Christian daughter to Edwin, king of Northumbria, and the zeal of Paulinus, who accompanied the princess to her heathen home, resulted in the adoption of the faith by the Witena. It was on this occasion (627) that one of his heathen nobles, feeling after God, thus addressed King Edwin : — " The present life of man, 0 king, may be likened to what often happens when thou art sitting at supper with thy thanes and nobles in winter time : a fire blazes on the hearth, and warms the chamber ; outside rages a storm of wind AIDAN, COLMAN, AND HILDA. 75 and snow ; a sparrow flies in at one door of thy hall, and quickly passes out at the other. For a moment, while it is within, it is unharmed by the wintry blast, but this brief period of happiness over, to the wintry blast whence it came it returns, and vanishes from thy sight. Such is the brief life of man ; we know not what went before it, and we are utterly ignorant as to what shall follow it. If, therefore, this new doctrine contain anything more certain, it justly deserves to be followed." The high priest of Odin himself was the first to piUl down the chief temple, and soon the gospel spread. For a time the chants of Gregory were heard everywhere as Paulinus and his feUows preached and baptized. Missionaries came even from Ireland, Uke Fursseus the Scot, who in his ceU at Burgh Castle, as Sir Francis Palgrave writes, kindled the spark which, transmitted to the unharmonious Dante of a barbarous age, occasioned the first of the metrical compositions from whose combination the Divina Commedia arose. Oswald " the Fair," or " Free of Hand," one of Edwin's successors, sent to Iona instead of to Canterbury for preachers; and in 635 the monk-bishop Aidan, second only to Columba himself, was despatched, as we have seen, to become th<* founder of Lindisfarne, the second Iona. He so spread the British Church in Wessex and Essex, that again a conflict with the Eomish priests became inevitable. To the dispute about the time of keeping Easter was now added that concerning the form of the clerical tonsure. Patrick and Columba had foUowed the usage of their predecessors in shaving the fore-part of the head from ear to ear, like a crescent. Designing to represent the crown of thorns, the Eomans shaved the crown so as to surround it with a circle of hair. To this had Gregory's weU-meant aggression come. In 664, Oswiu king of Wessex presided over the Synod of Whitby, and by a jest regarding Peter as the door-keeper of heaven, decided in favour of the Eoman customs represented by WUfrid of York, af tei Colman of Lindisfarne had declared for those of the earlier and purer Church. Colman retired to Scotland, but his coUeagues and successors yielded. The Church in England, and ultimately in Scotland and in Ireland (1172), thus became Eomanized with woeful results, which in Ireland we are stiU reaping. Hild or Hilda (614-680), of the royal house of Edwin, — whose frontier was our modern Edinburgh, — may be taken as the worthy representative of the many noble and educated women who at this period gave themselves to a missionary Ufe. When Edwin, her grand-uncle, was baptized in 627, she received baptism as a 76 SHORT HISTORY OF CHRISTIAN MISSIONS. girl of thirteen. Under Aidan's teaching she organized the monastery of Whitby, which, Uke the Irish house of St. Brigid at Kildare, became the great missionary school of its day, for both men and women. "The Mother," as she was caUed, was under God the means of sending forth from her simple and primitive school, conducted like that of Iona, the principal clergy and bishops of what afterwards formed the province of York. She adhered to the Scottish rite, and condemned the appeal of Wilfrid to the Bishop of Eome. She was further honoured to be the instructress of Ceedmon, the peasant tenant of the monastery, who may be caUed the first English poet and para- phraser of Scripture, the Saxon MUton. Cuthbert (630-687) was the Scottish shepherd who became the apostle of the people of Northumbria, as his predecessors had converted their chiefs. When tending his sheep near Lauder, — which long after sent forth John WUson to Western India from a similar home, — he was called by an angehc voice, he ran to Old Melrose, and, hearing of Aidan's death, he went south to Eipon, and then to Lindisfarne, where he submitted to the Eoman rite. Baeda became his biographer, in one of the best mediaeval lives which have come down to us. The work of Christianizing England was completed by WUfrid in Sussex. Theodore, sprung from Paul's city of Tarsus, as Archbishop of Canterbury consolidated the Eoman hierarchy through the Synod of Hertford (689), while he estabUshed schools of learning. What Augustin weakly began in 596, Theodore vigorously completed, on both the Uterary and ecclesiastical sides, in 689. Thus " the Church of England owes its organization to a Greek monk." In less than a century Saxon England was at once Christianized and Bomanized, the former chiefly by Scottish missionaries, the latteT by Benedictine monks. England also was now made ready to become a missionary land to Germany and the Northern nations, as Ireland and Scotland had long been not only to Europe, but to England itself. CHAPTEE VII. THE CONVERSION OF THE GOTHS AND THE FRANKS. The Gothic Nation — Arianism a Compromise with Heathenism — Ulfila, the Apostle of the Goths — Chrysostom — Valentinus and Severinus, Jerome — The Franks — Martin of Tours — The Anti-Arian Baptism of Clovis — Honoratus — Germanus and Lupus — Eligius of Noyon — Colum- banus — Gallus, Kilian, and Tradpert. The Gothic Nation, extending across middle Europe from the Black Sea to the Baltic, pressed south upon the Danubian frontier of the Eoman empire, and west upon the Franks and Germans, aU through the third of the Christian centuries, at the close of which Diocletian reconstituted the imperial administration on an Oriental basis. In the fourth century, from Constantine to Theodosius, the emperors had graduaUy allowed them to settle on the south side of the Danube, using them as a buffer against their then northern brethren as we use Afghanistan, and employing them also as mercenaries in distant provinces like our Sepoys. The Ostrogoths roaming over the steppes of Scythia and Sarmatia, and the Western or Visigoths more settled on the Danube and the Alpine slopes, were forced to cease their intestine struggles by the pressure from the north-east of another and Mongolian horde, the modern Huns. These succeeding Kelt, Teuton and Slav, formed (374) the fourth prehistoric wave of migration from Asia into Europe. But a Christian missionary had been at work among the Goths so as to give a new aspect to the whole history of East and Central Europe. The haU-Christianized Goths turned to Eome, which had done so much for many of their brethren, as the Government of British India now is the protection and asylum of fugitives from the despotism of Central Asia. Headed by the Christian chief Fridigern, a body of 200,000 men, women, and chUdren, standing on the north bank of the Danube, clamoured for lands in the fertUe plains of Mcesia. Arianism, a Compromise with Heathenism. — The Emperor 77 78 SHORT HISTORY OF CHRISTIAN MISSIONS, Valens, busy with theological controversy in distant Antioch, and watching the Persians on the Euphrates, temporized and deceived the starving multitude in a way which their race afterwards avenged. But, for the time, there was only one man, like Schwartz in Haidar Ali's time, who could meet the difficulty, and he a missionary. Ulfila assured the emperor that aU were in the way of becoming Christians. The emperor demanded that they should adopt his own Arian Confession, as opposed to the Nicene Creed, and to this Ulfila, loving Christ much but knowing theology little, consented. It was an unhappy concession, for Arianism was in the early missionary Church what Eomanism especiaUy in its Jesuit form was and is in the later, — a compromise with heathenism. Athanasius had done weU to hold against the world the hypostatic union, the identity in substance of the Son and the Father, else would Arius have only anticipated at an earUer date the Mohammedanism of the Saracens and the Turks, which sprang out of, and is still kept in existence by, a corrupt Chris tianity. Such is the vital necessity of declaring to the heathen the whole counsel of God, of meeting the sin and the idolatry of mankind with the twin truths of the old missionary covenant, that Christ is God, and that the Spirit of God applies the salvation secured by the incarnate Christ. Arianism became the creed of the half-instructed materiaUzing heathen nations, both Goths and Franks, and centuries of un-Christian war were necessary before the heresy was rooted out by the Scots and English missionaries. If Ulfila was guUty, in simple-minded ignorance, of the weakness which led to this, he nobly atoned for it by being the first to give the non-Christian races the Bible in their own vernacular, and that vernacular the future mother-tongue of the EngUsh-speaking and EngUsh-reading peoples, who were to evangelize regions which the Eomans never knew. Ulfila, the Apostle of the Goths (318-388).— Among the Goths of Eastern and Central, as among the Kelts of Western Europe, Christianity was first taught by devout Eoman soldiers and by captives. Of the latter was the boy Ulfila, 'a Teutonic word meaning " the little wolf," who, like Patrick near Dumbarton, had been carried off during a Gothic raid into Cappadocia. He was seven years old when the CouncU of Nicaea met, and so far had Christianity spread among the Goths at that time, that they sent out a bishop, TheophUus, whose name appears at the foot of its decrees. As Ulfila, who became bis successor, grew up, he was ULFILA, THE APOSTLE OF THE GOTrtP. 79 frequently employed by the Goths in political missions to the Eoman authorities. While stiU short of those fifty years which prudence has fixed as desirable for the office of a bishop, he was selected by the Emperor Constantine himself, and consecrated by the imperial chaplain, Eusebius of Nicomedia. Settling south of the Danube, as we have seen, he was haUed by his Gothic converts as a second Moses, who had. led them into a fat and peaceful land. Sent forth from Constantinople, he had come " from the metro- poUtan temple of the Holy Wisdom of God, bearing the written tidings of salvation to his admiring and expecting countrymen." It was the conviction of the Barbarians, says Ozanam, " que le fils de la louve ne pouvait faire mal." They had lost the art of writing during their migrations and wars, if they ever possessed it, and Ulfila designed for them an alphabet, that he might give them the word of God in their own tongue. That was the most fertile idea in the centuries of Christian missions from Jerome's Vulgate tiU the Eeformation. The Greek Church which sent him forth, the Latin Church which, foUowing the British Church, sought to reconvert the northern nations from Arian error, despised aU tongues but two as barbarous and unfit to express the mysteries of the faith. Ulfila took from the Greek and Eoman alphabets such letters as were suitable, and to these he added others express ing sounds unknown to the fastidious refinement of the two classical languages, making, however, only twenty-four in aU. The historian of the science of language may weU exclaim : "It required a prophetic sight and a faith in the destinies of those half-savage tribes, and a conviction also of the effeteness of the Eoman and Byzantine empires, before a bishop could have brought himself to translate the Bible into the vulgar dialect of his barbarous countrymen." Thus was the whole Bible preserved, as it were, during the convulsions of Europe tiU the art of printing, save, it is said, the four books of Kings, which might have stimulated the martial ferocity of the people. We stiU possess, as a venerable reUc, the greater part of the Gospels and other fragments of this translation, as it is in the Codex Argenteus, which, after a strange history, was carried off by Gustavus Adolphus to Upsala. To study the beautiful sUvered letters of the parch ment there, scholars make pUgrimage to what we may call the northern shrine of Ulfila.. We have other examples of missionaries of the Greek Church thus translating the Scriptures. A century after, Miesrob, royal secretary, did the same for the Armenian Church, which has survived aU the attempts of Zoroastrians and 80 SHORT HISTORY OF CHRISTIAN MISSIONS. Mohammedans to destroy it, and stiU prepares the noblest of the Oriental Churches for the Eeformed teaching of the American Presbyterian missionaries. If the Goths spread Arianism, they carried with them the Bible of Ulfila aU over Italy and Spain. Chrysostom (404), most eloquent if not greatest of the Fathers, takes an honourable place in the History of Missions. When in the fulness of his power, he was the first to found a missionary coUege, in Constantinople, to continue and extend the work of Ulfila, by training Goths and other converts to preach to their countrymen. He spent the three years of his exUe amid the hardships of Mount Taurus, in appealing to his friends for money, which they gave him liberally, and in stimulating missionary work not only among the northern races, but in Phoenicia and Persia. He redeemed captives and made missionaries of them. He encouraged all the churches by epistles full of fire, in which he points now to the example of Paul, now to the glory yet to be revealed. So humanizing did the missionary work of Ulfila, Chrysostom, and their successors prove to be, even where it did not effect individual conversion, that Augustine almost forgives the Visigoths and Vandals their Arian heresy, for the charity and clemency which marked conquerors Uke Alaric in the first sack of Eome (410), an event which pagans and Christians aUke re garded as "the turning-point in the providential government of God." Valentinus (440) around the modern Passau, and Severinus (454-482) in Bavaria and Austria, were early missionaries who sought to win the Arians as weU as the heathen to Christ. From his retreat in an Eastern desert, whither he had fled in his youth after encountering a great danger, Severinus declared that Divine voices had summoned him to prove his love to Christ by evangelizing the tribes of the Upper Danube. His love to Arian and orthodox, to barbarian and Eoman, to bond and free, made him the friend of aU. He saved Vienna, almost like the later Sobieski ; he induced the king of the Alemanni to spare Passau and restore all captives. Odoacer sought him as a friend. This joyous man of God, for thirty years an angel among the most savage races, sang as he lay a-dying the psalm which his brethren could not chant for sorrow: "Let everything that hath breath praise the Lord." Jerome, looking out from his ceU at Bethlehem on such out- POTHINUS AND IREN2EUS — MARTIN OF TOURS. 81 pouring of the Spirit on aU flesh, while he translated the Greek Testament into the Latin Vulgate, wrote to two Gothic corre spondents who had consulted him as to the different versions of the Psalms in circulation : " Who would beUeve it that the barbarous Gothic tongue should seek the truth of the Hebrew ; that while the Greek is slumbering or wrangling, the German should explore the sayings of the Holy Spirit? Of a truth I know that God is no respecter of persons; but that in every nation he that feareth God and worketh righteousness is accepted of Him So the hands once hardened by the sword-hUt, fingers once fitted to the bowstring, have turned to the stylus and the pen; the fierce heart of the warrior is softened to Christian mUdness. Now we see fulfilled the prophecy of Isaiah, ' They shaU beat their swords into ploughshares.' " To another corre spondent he thus completes the contemporary picture : " Lo the Armenian lays down his quiver; the Huns are learning the Psalter ; the frosts of Scythia glow with the warmth of faith ; the ruddy armies of the Goths bear about with them the tabernaclet! of the Church ; and therefore, perhaps, do they fight with equal fortune against us, because they trust in the religion of Christ equaUy with us." The Franks of Ancient Gaul received the gospel through the Eoman Provincia almost as soon as Eome itself, and held it with such tenacity and purity for a time, that the martyrs of Lyons and Vienne, in the reign of Marcus Aurelius, have made noble confes sions. Pothinus, the first missionary bishop, so early as the middle of the second century, was succeeded by the famous Irenasus, the pupU of the Apostle John's disciple, Polycarp. But the faith did not spread beyond single churches in the midst of the mass of heathenism of which Julius Caesar gives us glimpses, tiU towards the end of the fourth century. And even then the Frankish Church continued so lifeless that it was deaf to the appeals of the Saxons of England for missionaries, and to its duty to Germany, and had itself to receive new life from the Scots. Martin of Tours (374-397) was literaUy a soldier rather than a missionary of the Cross, violent against the Arians who perse cuted him much, the author of ascetic monasticism in France, and a priest of exceeding pride for those early days. Born in Pannonia and educated at Pavia, he withstood his parents, who 82 SHORT HISTORY OF CHRISTIAN MISSIONS.. would have kept him from Christ, led a military life which coloured aU his career, studied under HUary of Poictiers, and finaUy devoted himself to the service of God as a missionary- monk. He was the Iconoclast of his day. From Tours as a centre he led an army of military monks Uke himself over the land, so that the fear of the Christians' God feU upon the Franks, who saw their idol temples and groves swept away, while the missionary's voice proclaimed the one God, Uving and true, and salvation through Christ alone. The times made such evangeliz ing methods seem less evU than they reaUy were, and the positive truth preached was blessed to many. But from Martin, its ecclesiastical founder, to the present day, the GaUic Church has preferred such methods, with results which the best of its sons bewaU, as we ourselves do in Ireland. The Anti-Arian Baptism of Clovis, which took place a century after Martin's death (496), introduced a new era in Frankish history. Chlodwig or Clovis (Louis) had, at fifteen, become chief of the Salian Franks, settled along the eastern land of the Ehine, from its junction with the Maine to its mouth. In a few years after he attained manhood he extinguished the Eoman power, and conquered a territory corresponding to modern France, which marched with that of the Visigoths at the Loire. His wife was ClotUda, the daughter of the King of Burgundy, and she was an orthodox Christian, though brought up amid Arian influences. When, at Tolbiac, the Alemanni contended with him for the supremacy of Gaul, and he had implored the aid of his own gods in vain, he bethought him of ClotUda's teaching, and vowed to be baptized if he were victorious. With three thousand of his soldiers, on Christmas day, he knelt before the font at Eheims, whUe Eemigius, the bishop, said : " Sicambrian, with meekness bow thy head ; burn that thou didst adore ; adore that which thou didst burn." Clovis arose the one ruler in the West who accepted the Nicene Creed, and he lost no time in foUowing in the footsteps of St. Martin of Tours, who was by this time accredited with miracle-working. He carried fire and slaughter into Burgundy, he added Arian provinces to his king dom, and he returned red with Arian blood to the shrine of St. Martin, where Anastasius, the Greek emperor, caused him to be invested not only with the old Eoman office of consul, but with the new title, of unhappy augury for France, " Eldest son of the Church." HONORATUS, GERMANUS, LUPUS, AND ELIGIUS. 83 Honoratus. — Off the Mediterranean coast of France are the Lerins group of islands, one of which was long famous as the prison of the man with the iron mask. From 410 to 429, the young noble of Belgic Gaul, Honoratus, converted the desolation of the island which now bears his name into a garden and nursery of missionaries. HUary of Aries, his successor, was his most famous disciple. From this Iona of the GaUican Church there went forth many who, during the next century, spread the gospel to Nice and Metz, Troyes and Lyons. Germanus of Auxerre (418-448) and Lupus of Troyes, his contemporary, redeem the early history of the Gallic Church, by their missionary visits to Britain chiefly to oppose the spread of the Pelagian heresy, and by their influence over AttUa and his Huns. Csesarius of Aries (born 470), trained in the famous monastery of Lerins in Provence, did much to arrest the threatened relapse of the people into barbarism, by incessant gospel preaching and the education of Christian teachers for regular services in village churches; his sermons and appeals may be read with profit at the present day, and they possess a historical significance. After forty years' toil as a missionary bishop, during which he suffered much from the Visigoths, and his holy Ufe and words compeUed the admiration of Theodbric, the Arian king of the Ostrogoths, before whom he was summoned at Eavenna, Caesarius died the day before that kept in memory of the great Augustine's death, 27th August 542. "Ye know," he said, "how I have loved him as a teacher of the truth, and how great the distance is between him and me in point of worthiness." EUgius of Noyon (588-658) is another Ught of the Frankish Church. Sprung of an old Christian famUy, he became goldsmith to King Clotaire II., and won in his daily Ufe such reputation for self- sacrifice, that he was elected bishop in 641. He who had spent his aU on the poor and in ransoming hundreds of the slaves of Eoman, GaUic, Moorish, and British descent, but especiaUy Saxons who were sent to Clotaire's court for sale, when bishop of a large German-speaking diocese, won by his ChristUke life the Pagans to his Master, and buUt them up in the faith by sermons, of which fragments of powerful simplicity and persuasiveness have come down to us. Such were the true founders of the GaUican liberties of the fair Church of France, the true ancestors of the Huguenots, the true predecessors of the Protestant missionaries who are opening up Basuto and Zambesi land to the gospel to-day. 84 SHORT HISTORY OF CHRISTIAN MISSIONS. Columbanus (559-615) was the most remarkable of the Irish missionaries who evangelized both the Franks and the Germans. Born in Leinster, and trained at the famous Ulster monastery of Banchor, he was thirty years of age when, with the usual brother hood of twelve companions, he landed in Gaul. Gontran, grand son of Clovis, would have kept him in Burgundy, but he would not rest until he had passed over the Vosges to the fierce Suevi. Amid their gloomy defiles and dense forests he planted the settlements of Anegray and Luxeuil and Fontaines, on the stern rule of self-denial for Christ even to death. The simpler and purer customs and beliefs of the missionary abbot of Luxeuil, brought from Ireland, excited the hostility of the Frankish bishops, whUe his evangelizing methods were too stern to win the Suevi. Settling on the lake of Konstanz, he estabUshed a new centre of Ught at Bregenz, which had lapsed from the faith under the incursions of the Alemanni. Thence he passed into Lombardy, where he founded the monastery of Bobbio as a third Iona or Lindisfarne, and there he died at seventy-two. His monastery continued down to 1803, and became farther famous for its Ubrary, in which Cicero's De Republica and Irish MSS. had been preserved. His name is stiU perpetuated in St. Columbano, near Lodi. Gallus (died 627), the best known of the companions and dis ciples of Columbanus, remained at Bregenz, from which he restored the churches in aU the region from the Black Forest and around Konstanz, and became the apostle of Switzerland, where his name survives in that of the Canton of St. Gall. KiUan, of the Iona order, in Thuringia and Tradpert, in the Black Forest, feU martyrs to their zeal and consistent purity of life and doctrine. CHAPTEE VIII. THE CONVERSION OF THE TEUTONS AND THE NORTHMEN. The Scots and Anglo-Bomish Missionaries contrasted — Winfrith or Boni- facius — Walpurga, Leoba, and Thekla — Bseda — Alcuin — King iElfred — The Northmen or Normans — Anskar — Norway — Hakon, Olaf Trygg- vason, and Olaf the Saint — The Conversion of Western Europe com pleted. The Scots and Anglo-Eomish Missionaries contrasted. — The German theologian and historian who, on his own conversion from Judaism, through Platonism, to evangeUcal Christianity, took the name of Neander, " a new man," bursts forth into an exclama tion of grateful joy, as in 1846 he contemplates the successive steps by which the Scots and EngUsh missionaries brought the Teutons of Germany to Christ : " What would have become of our fatherland if God had not, by His Spirit, awakened that missionary zeal? ... As we now with joy look back with grati tude on the labours of those heroes of the faith, to whom we owe the blessings of Christianity and of aU mental culture, so here after, the churches gathered from among the heathen in South India, Asia, and Africa, when they have received, through Chris tianity, the abundance of aU earthly and heavenly good, wiU look back with gratitude on the commencing missionary zeal of the present day." But, hearty Lutheran though he was, Neander carefully discriminates between the merits of the earlier and purer British preachers, representing a free Church and a full gospel, and those of the English bishops and priests who spread the hierarchical organization and rituaUstic observances of the papal Church over Europe ; especiaUy from the close of the seventh century. The mission of Augustin and his immediate successors in the sees of Canterbury and York had so Umited the field of the Scoto-Irish missionaries at home, that they swarmed like bees — to use the expression of contemporary annaUsts — into the dark places of heathen Europe. Left alone, the churches and 86 SHORT HISTORY OF CHRISTIAN MISSIONS. communities which they formed might have developed into free national churches, of the Culdee or Waldensian type. But, in Europe as in England, the Eomish missionaries built on their foundation, overlapped their mission fields, oonsoUdated and organized the free nascent Christendom of Northern Europe into a powerful ecclesiastical system, with Eome as its basis, and the new Eoman Empire of Karl the Great and his successors as at first its protector and then its protegi. " The missionary," writes Neander, "requires especiaUy the spirit of Christian freedom that he may not obstruct the work of God in the soul by human alloy, or prevent Christ, whose organ alone he ought to be, from obtaining in every nation that peculiar form which is exactly suitable to each one." The first apostle of the Germans acted on lines so contrary to this, that a second apostle became necessary to Germany and Christendom, even Luther. But, looking at the seventh and eighth Christian centuries, it must be admitted that, if the British and Irish missionaries were superior in freedom of spirit and purity of Christian knowledge, Eome was better able to consoUdate the outward framework of the infant Church against the assaults of Paganism and of Arianism, a subtle compromise with it. John Richard Green, the latest and ablest historian of The Making of England, writes of the Scoto-Irish Christianity, that "when it burst on Western Christendom it brought with it an enthusiasm, an energy, a learning greater than any it found there. For while in Italy, or Gaul, or Spain, Christianity had spent its vigour in a struggle for self-preservation against the heathen invaders, in winning them to its creed, in taming them by its discipline, in bringing to bear on them the civilisation which it had alone preserved through the storm of conquest, Ireland, unscourged by assailants, drew from its conversion a life and movement such as it has never known since. The science and biblical knowledge which fled from the Continent, took refuge in famous schools which made Durrow and Armagh universities of the West. The new Christian life soon beat too strongly to brook con finement within the bounds of Ireland itself. . . . For a time it seemed as if the course of the world's history was to be changed, as if the older Celtic race that Eoman and German had driven before them had turned to the moral conquest of their conquerors, as if Celtic and not Latin Christianity was to mould the destinies of the churches of the West." Winfrith or Bonifacius, born at Kirton, in Devonshire, in 680, spent the forty years of his missionary life from 715 to 755. Born of Christian parents, who planned for their son a secular life, Winfrith early received the missionary's caU, which none can mistake or resist to whom it comes. He became a monk at Nute- scheUe, in Hampshire. He frankly confesses, in one of his letters, WINFRITH OR BONIFACIUS. 87 that to the fear of Christ there was added a passion for foreign travel, just as Cook's voyages in later days fired WiUiam Carey and many of the earUer modern missionaries. He had the EngUsh impulse for the sea, for colonizing, for raising savage races to the platform of Christian civiUsation. This craving, guided by the word of God, the Spirit sanctified. Under the influence of Egbert, an EngUsh priest who had vowed to take the gospel to the German tribes, but had been prevented, WUUbrord of Northumbria, but educated in Ireland, had begun the Friesland mission. The tales of his sufferings at the hand of the heathen prince Eadbod, were told in every EngUsh monastery. They roused Winifrith, now known as the monk Bonifacius ; he set out with three associates, only to find that Friesland was at war with Charles Martel, and, for the time, shut to the gospel. But he did not forget his first field. Setting out the second time to preach to his kinsmen after the flesh, after refusing to fill the place of abbot, he obtained a commission from Pope Gregory II. to preach in Germany, and, adding to this " an ample supply of reUcs," he made Thuringia his first centre. Eefusing to succeed WUUbrord in the see of Utrecht, he evangelized Hessia and Saxony, also with such success that the Pope made him regionary or general bishop in 723. By his oath of obedience over the grave of Peter, he bound the German Empire to the Pope with bonds which are stiU fast over half its extent, in spite of the Eeformation : "I vow to thee, the first of the apostles, to thy vicar, Pope Gregory, and his successors, that, with God's help, I wiU continue in the unity of the Catholic faith, . in close adherence to the usages of thy Church," etc. His many letters and his life thenceforth prove that while he was a sincere and loving missionary of the word of God, he was above aU things a Eomish missionary. Writing to his friend the Abbess Bugga in England, he said : " Since I am the last and most unworthy of aU the messengers which the Eomish Church has sent out for the pubhcation of the gospel, may I not die without having brought forth fruit." The victories of Charles Martel co-operated with the zeal of Boniface. Finding on his second return from Eome that many of his converts had returned to their Thor-worship, he determined himself to strike a blow that would shatter aU behef in the thunder- god. In presence of the enraged heathen and trembling half- Christians, he cut down the sacred oak of Giesmar in Hesse. As the mighty tree crashed to the ground, the people shouted, " The Lord He is God," and on the spot a Christian church was built of 88 SHORT HISTORY OF CHRISTIAN MISSIONS. the timber. The mission spread, so that he addressed a circular letter to the clergy in England for help : " Have pity on the Pagan Saxons, for they themselves were used to say, ' We are of the same flesh and bone.' " Many missionaries, men and women, left the now pleasant retreats of English monasteries for the German forests, where not only converts arose to train native mission aries, but industrial and agricultural schools, like those which are converting the great Kafir tribes of Africa into- peaceful and prosperous subjects. Those who remained behind he implores, " Support us by your prayers, — us who labour and scatter the seed of the gospel among the rude and ignorant tribes of Germany." Not again would he run the risk of a relapse into heathenism, such as had marred his own earlier efforts, and had wasted the Frankish Church. Copying the Scots, and true to the spirit which has ever identified the Benedictines with useful and godly learning, he set up the school for the young beside the church, and made the Scriptures the substance of the teaching. His letters to Cuthbert and others in England are full of requests for MSS. of the Epistles of St. Peter in gilded letters, that he might have the words of his predecessor ever before him, for copies of the Scriptures in a good clear hand, suitable for his weak eyes, and for expository commentaries, especiaUy those of Beeda. Having founded many bishoprics in Germany, he obtained in Eome the higher powers of legate, he reorganized the Bavarian Church, and in 743 he caUed the first synodal councU held for eighty years. Amid many desirable regulations for the good of the churches, both German and Frank, this synod extended the papal power over national churches, and further crushed, in the spirit of a bitter intolerance, the Scots missionaries. Men like Clement the Scot, propagating a purer gospel than Boniface, much as he exceUed his successors in devotion to the .word of God, were con demned for holding the faith in the purity of apostolic times, as to the freedom of the Church, the sole authority of Scripture, and the right to marry, along with Origen's views about Hades. When, from the metropolitan see of Mainz, Boniface exercised his juris diction also over Worms, Spires, Tongres, Cologne, Utrecht, and the four heathen peoples beyond, and was now seventy years of age, he retired to Fulda, the great missionary monastery in Buch- wald, which, under his own eye, his son in the faith, the Bavarian Sturm, had caused to arise as a second Nuteschelle. But there came back on him the desire of his youth, to finish the work of WUUbrord in East Friesland. The old saint of seventy-five, taking B^JDA, ALCUIN, AND KING 2ELFRED. 89 with him the treatise of Ambrose on The Advantage of Death, and sundry reUcs in his shroud, met with the missionary martyr's death from the heathen ancestors of the Dutch, as he lay, with a volume of the Gospels for a pUlow, on the shore of the Zuyder Zee. Thus lived and died the EngUshman whom aU Teutonic Europe has justly commemorated since that 5th of June 755 as the father of its civiUsation. Gregory of Utrecht, his disciple, founded at that city the great missionary coUege of the time, — the best memorial of Boniface. Walpurga, who at the special request of Boniface had accom panied her brother Winibald and kinsman WUlibald from Dorset shire to help the much-toiling missionary in Thuringia, represents a band of devoted women who founded sisterhoods in many parts of Germany, and tamed the people by their Christ-like tenderness and self-sacrifice. Of the thirty companions the best known are Lioba and Thekla. Lioba became the friend of Charlemagne's queen, whom she drew to Christ. Bseda (673-735), Alcuin, and King Alfred represent the literary side of the EngUsh missionary movement. After Gildas, Baeda's Ecclesiastical History of the English People is our second great authority for its facts, as The EngUsh Chronicle, first compiled at -Alfred's court, is the third. Only two centuries separate Baeda from the landing of the first EngUsh colonists in Thanet. At Jarrow or Wearmouth he carried on his studies amid what Dr. Stubbs caUs aU the existing sources of learning in the West, — the Irish, the Eoman, the GaUican, and the Canterbury learning. He had the then rare knowledge of Greek and Hebrew, and seems to have read aU the Uterature preserved up to that time. This enabled him to help in the foundation of the great missionary school at York, from which the light of the West was rekindled over Eng land and Europe. His missionary work lay not so much in his Historia Ecclesiastica and other works, as in his translation and commentaries on Scripture. He died when translating the 9th verse of the 6th chapter of John's Gospel, and repeating the Gloria Patri. His disciple Egbert, Archbishop of York, handed on the torch of Divine learning to a descendant of the same noble house as that from which WUUbrord, apostle of the Frisians, had sprung. Alcuin (735-800) added to his studies at York the breadth of view and knowledge of men which travel gives, and which enabled him to educate Europe. From the school at York ho 90 SHORT HISTORY OF CHRISTIAN MISSIONS. was caUed by Karl the Great to complete that strong ruler's third of a century's struggle with Saxon barbarism, which had carried the light to the Elbe and the North Sea, but had again imperiUed the Church by seeking an outward and a rigid conformity without knowledge and without faith. " Carry on the pubUcation of the Divine Word according to the example of the apostles," he said to the Emperor. " Of what use is baptism without faith ? " he asked of the Bishop of Salzburg. " And faith is a matter of free wiU, not of compulsion, as the holy Augustine says. Man must be instructed and taught by repeated preaching, and especiaUy we must implore for him the grace of God." The letters, and poems, and theological works of Alcuin mark him out as the teacher and missionary civiUser of the eighth and ninth centuries, from the great Karl himself and the princes of the Palatine school. Justice has not yet been done to his Ufe and influence. King Alfred (849-901). — Northumbria, first Christianized by Scots, and raised to supremacy under Ethelfrith, Edwin, and Oswiu, yielded to Mercia, or central England, during the eighth century under Offa (758-796), who held London. That in turn paled before the West Saxon power during the Danish or Scan dinavian invasions of the ninth century under Egbert, "first king of aU England," as he virtuaUy was. Then iElfred, his grandson, came to the front. A hard fighter, he had learned from his mother, and when he visited Eome in his youth, how rude his people were. He first formed a regular army and buUt good ships. He translated Baeda, Orosius, Boethius, and Gregory into EngUsh ; above aU, he began the English Chronicle in the ver nacular for the people. The Bible, he urged, even at that early time had hold on the nations through versions in their own tongues. EngUshmen might know it, as they might know the other great books of the world, in their own English. He made English, according to the late Mr. Green, the earUest prose Uterature of the modern world, Uttle thinking that he was pre paring the weapon wherewith the EngUsh were to attack the idolatry of India and the barbarism of the dark races in these later days. He feared God and loved man. His missionary zeal extended far beyond his own people and the Danes, for he sent gifts to Eome, Jerusalem, and to the distant shrine of Thomas in India. He was a keen geographer for those days, and a lover of strangers. The Danes had shaken the Christianity of Mid-Britain as previously the Saxons had done, and it is the glory of iElfred THE NORTHMEN OR NORMANS— ANSKAR. 91 to re-create what he had seen as a child, " how the churches stood fiUed with treasures and books, and there was also a great multi tude of God's servants," as he teUs us in the preface to his trans lation of Gregory's Pastoral. It was to Wales that he sent for Bishop Asser to help him, but for a national Uterature he did most himself. The Northmen or Normans. — The age of the great Karl and our own iElfred was succeeded by the last wave from the North. During the ninth century the Scandinavian Northmen swept over the civilisation which missionary Christianity had united with Eoman pohty to create. But here, as in every great world- movement since Abraham, it was the Divine or Christian element alone which at once made the civiUsation permanent, and in time absorbed, with its spiritual transforming influences, the new in vaders. In 826 the news of the German-Frank Emperor's death affected Europe as that of Alaric the Goth's first capture of Eome had done. Had the world, the new Christian world, come to an end when the conqueror of Saxon and Frank descended into the tomb he had dug for himself at Aachen, weeping for the woes that the pirates of the North were to bring on his empire ? For already, from the icebound lakes and stormy fiords of Scandinavia, the Wikings or "creekmen" were threatening, with their long ships, every river and harbour, every vaUey and shore of Germany, France, and Britain, with the nascent commerce, the growing- wealth, the learned monasteries, the village churches which cen turies of missionary toil had created. Liudger, friend of WUU brord, and grandson of one of the Tuscan chiefs whom he had converted, after studying at Utrecht and under Alcuin at York, had, at the close of the eighth century, proposed to the emperor to begin a mission to the Northmen. WUlehad, from Northum bria, began in 779 the completion of WiUibrord's work, and, becoming the first Bishop of Eastern Frisia and Saxony, at Bremen, evangelized the fringe of the Danish territory on the north bank of the Elbe. But it was reserved for a missionary of another and higher type to become the apostle of the North, — for Anskar, who was the John, as Boniface was the Peter, of these messengers of Christ. Anskar of Corbie, a French convent near Amiens, was a boy of thirteen when it was told throughout the empire that the great Karl was gone, leaving nought but a corpse sitting in silk 92 SHORT HISTORY OF CHRISTIAN MISSIONS. and pearls, " his closed eyeUds covered, his face swathed in the dead-clothes, girt with his baldric, the ivory horn slung in his scarf, his good sword Joyeuse by bis side, the gospel book open on his lap, musk and amber and sweet spices poured around." When only five years old, the boy had learned what death was by the loss of his mother, and had then received his first caU to be Christ's. But that the great emperor should die, after crimes as weU as services to the Church like those of Clovis and Con stantine, seemed too terrible. Anew was the youthful ascetic summoned to the life hid with Christ in God. Vision succeeded vision before the fasting meditative monk. Once he dreamed that he was taken to the assembly of the blest by two guides, Peter and John, and there placed before the boundless light, out of which the Divine Majesty spake with him in tones inexpress ibly sweet : " Go hence and return to Me with the martyr's crown." The un-modern idea of martyrdom apart, it was precisely such a dream that the young Alexander Duff had, and repeated is his missionary call when he lay dying. Once again Christ appeared to Anskar, and, after his confession of sin, fuUy commis sioned him, as Isaiah was sent, with the words : " Fear not, I am Ho that blotteth out thy transgressions." The missionary caU and the missionary training were complete, even as Saul became Paul. The work was ready. Harold Klak, King of Denmark, and his queen, when on a visit to the Emperor Louis the Pious, had been baptized in the cathedral of Mainz in the year 826. The event had a special significance. Nine centuries afterwards, it was Friedrich IV., a king of the same country, who was the first to send forth Pro testant missionaries to India and to Greenland. With the Lord a thousand }rears are as one day. The good emperor sought for a missionary daring enough to go back with the royal convert and face the fierce sea-kings of Jutland and Sweden. Anskar was chosen, was ready, when only one of his brethren could be found to volunteer to accompany him, and even he timidly asked Anskar whether he reaUy persisted in so dangerous an enterprize, re ceiving the answer : " When I was asked whether I would, go for God's name among the heathen to publish the gospel, I could not decline such a caU. Yes, with all my power I wish to go hence, and no man can make me waver in this resolution." Like the Scottish missionaries long after in India, Anskar opened at Hadeby, in Schleswig, a school in which to train native boys for the ministry. The teaching of Christians carried captive by the NORWAY, SWEDEN, DENMARK. 93 Northmen of Sweden, had prepared that country for the gospel, and thither Anskar went in 831. From the old capital of Sigtuna on the Malar Lake, he so spread the true light, that Hamburg was created an archbishop's see for the northern missions, and Gauzbert, his nephew, became first bishop in Sweden. The Pagan Normans were roused, they sacked Hamburg, ravaged the diocese, and expeUed the Christians from Sweden. But the faith of Anskar never wavered ; for he Uved by prayer. Both Chris tians and heathen ascribed to him the power of working miracles, because, with the skiU of a medical missionary and the tenderness of a woman, — he opened an hospital at Bremen, — he healed the sick. But he disclaimed any such power, in language which is a pregnant commentary on aU legendary miracles : " If I were thought worthy before my God of that, I would beseech Him to grant me this miracle, that by His grace He would make of me a holy man." Prayer and pajns prevailed, as John Eliot long after taught. King Horik of Denmark and King Olaf of Sweden ceased their intolerance so far as to recognise the Christians' God, and to aUow the buUding of churches where the people coidd be persuaded. As Anskar was the first medical missionary, so he dis tinguished himself above aU friends of the slaves, white and black, till the nineteenth century, led to this by a vision of Christ Himself, as he asserted. For thirty-four years he was a martyr for Christ in the sense of his prototype John. After labours and sufferings more abundant than those of any of his successors, he died in 865 with the last words of Stephen on his Ups. The harvest which he sowed was first reaped nearly two centuries afterwards, when, in 1030, Knut (Canute), having married an English wife, and become King of England, forbade the rites of heathenism, and sent forth missionaries to the North to complete the conver sion of Scandinavia, from Greenland (the first time under Eric the Eed) and even North America and Iceland, to Norway and the Western Lapland, which was the last part of Europe to become Christian. Norway, the extreme nursery of the Northmen, received Chris tianity from England (957-963) during the brief reign of Hakon, who had been educated, at the court of our King Athelstan. The Wiking Olaf Tryggvasson, who had been confirmed as a Christian by Alpheg6, Bishop of Winchester, and was elected King of Norway in 994, has been caUed the Northern Mahomet, because of his violent measures for the extermination of Odin-worship. 94 SHORT HISTORY OF CHRISTIAN MISSIONS. These led to his death in battle in the year 1000, when, rather than yield to the heathen Danes and Swedes, he leaped into the sea, and became the hero of many a Saga. Another of the same name, Olaf the Saint, in 1015 brought Norway, Denmark, and Sweden under one rule, destroyed the great image of Thor, as Mahmoud of Ghazni did that of Krishna at Somnath about the same time, and feU in battle in 1030, becoming ever since the patron saint of Norway. Thus Odinism gradually disappeared ; but the first to attack it were the Scots missionaries known as " Papar," who had crept northward in their curachs to the Hebrides, to the Orcades, to the Faroes, to Iceland, where, on the re-discovery and colonization by the Norwegians in 874, traces of them were found. It was from Iceland that Greenland was first Christian ized ; it had seventeen bishops in succession up to 1408, after which the " black death " decimated the settlers, and the Eskimos txterminated the rest. Tradition teUs of a Scots missionary, who from Greenland found his way to North America, and there died a martyr for the faith. Meanwhile the earlier Scandinavian pirates, who had been settled for a century along the Seine, under the Christianity which was imposed on them as a condition of settlement, became strong and wise for the last conquest of England, although in France they had exchanged their free institutions for feudaUsm. The Conversion of Western Europe may be said to have been nominaUy or historicaUy completed when, in 1066, the Normans, Christianized, became conquerors, under William, of the Saxon and ultimately the Celtic peoples, who had been the chief instru ments in God's hands of turning the Northern nations from nature- worship and hero-worship, animal sacrifices and human sacrifices, and dumb idols Uke the colossal Irmin-Saule and Thor, to the living God. First the Scoto-Celt transformed the Saxons so that they should not give England back again to a demon-driven barbarism. Then Christian Celt and Saxon became the missionaries to Frank and Goth, Hun and Scandinavian, who, as one historian writes, were tracked in their native deserts by "a missionary Christianity, — Christianity in her simplest and most persuasive guise, as the faith of the earnest, the loving, the self-devoted : before, they found Christianity in the empire, — Christianity refined and com plex, imperious and pompous, Christianity enthroned by the side of kings, and sometimes paramount over them." Had the Gothic races not been thus taught to kneel in humble adoration, THE CONVERSION OF WESTERN EUROPE. 95 and turn in loving imitation, not to the Christ of the Arians,— as at first, — but to the only wise God our Saviour, before they conquered the empire, they might have swept away with it the Christianity which they had had neither time nor training to gaze at and adopt. As it was, the empire which oonsoUdated the Church soon made it so corrupt and intolerant of aU freedom, like that of the British missionaries, that a reformation became neces sary, if the people of Christ were to recover for themselves spiritual and civU Uberty, and to give both to the down-trodden nations. Western Europe was saved by the Christianization of the Northern nations from the fate which was fast overtaking Eastern and Southern Europe, where the Saracens and then the Turks swept away Church and State, creed and poUty together, even in the lands where Christ had taught and suffered, where His foUowers were first caUed by His name, and His apostles found centres whence to evangelize Africa, India, and Spain. CHAPTEE IX. MISSIONS TO SLAVS, MOHAMMEDANS, AND JEWS. The Slavs — Cyrillus and Methodius — Adalbert of Prussia — Nilus — Otto of Bamberg — Vladimirof Russia's Baptism — The Saracens andthe Crusaders — Francis of Assisi — Marco Polo and Franciscan Missions to Cathay — Baimundus Lullius, the First Missionary to the Mohammedans — Monte Corvino — Intolerant Missions. The Slavs formed the last wave from Asia westward. Patient shepherds and husbandmen settling along the lower Danube, they soon became so oppressed by the German and the Turkish races as to have given their name to the most permanent and hopeless form of bondage. Driven north, they took possession of the plains and lakes of Modern Eussia, and did not stop tiU they held the southern shore of the Baltic, which the HohenzoUerns have since made the head of a third empire. To-day they form a threefold difficulty, centring in the Eastern Question, — to complex Austria, which seeks to dominate them in their earUest European seats along the Danube ; to Germany, which has never lost its old race hostility to them, and claims the Lithuanian portion of the Baltic shores, which they stiU hold ; and to Eussia, the German governing class of which uses them to recover Constantinople from their Turkish foes, but is being absorbed by them into an empire, which would be more dangerous to its neighbours if it enj oyed even the beginnings of free institutions. What we may now caU the Austrian and Eussian Slavs became Christian during the barren tenth and eleventh centuries. But it was the imperial Greek Church in its decay which Christianized them. The Prussian Slavs were won to Christ by German missionaries, and became absorbed, spirituaUy as well as geographically, in the great Lutheran movement. CyriUus and Methodius. — The first of the Slavonic peoples to adopt Christianity were the Bulgarians, who, after long oppression under the Turks, are destined to play a part in the future of the 96 ADALBERT OF PRUSSIA. 97 Eastern churches and states. The Prince Bogoris, influenced by his sister, who had learned Christ when a captive in Constan tinople, was baptized (861) by Photius the patriarch, and received a Greek archbishop, who spread the faith among the Servians to the Adriatic and in Greece and the Crimea. Those in Moravia, stretching from the Danube across the Carpathian Mountains to Southern Poland, had been compeUed by the great Karl to profess Christianity and accept a regionary bishop under the metropolitan see of Passau. But, desiring preachers in their own vernacular, they wrote this appeal to the Greek Emperor Michael : " Send us teachers who may explain to us the Scriptures and their meaning." The request is prophetic of that brotherhood which long aftei inherited the name Moravian, and carried it to the confines of the heathen world. The emperor sent to them two brothers from Thessalonica, scholars described as familiar with the Slavonic language and clever phUosophers, Methodius and Constantinus or CyriUus. They proved to be missionaries specially qualified for the work to be done, to which, like all their wise successors in India, especiaUy in modern times, they adapted their methods. As, long before, Ulfila had done for the Goths, they reduced the language to writing, using an alphabet of forty Greek, Hebrew, and Armenian letters. The Gospels, the Acts of the Apostles, and the Psalter were soon translated, and in four years the word of the Lord grew mightily and prevaUed as of old. The Eomish mission aries of Germany by this time had as Uttle tolerance for the Scrip ture-reading of the Greek as for the freedom of the British churches. Methodius was summoned to Eome, where, by producing so sensa tional a reUc as the aUeged body of St. Clement of Eome, and satisfying Pope Adrian as to his creed, he was created metropolitan of Moravia and Pannonia. Neither then nor under the Pope's suc cessor did he Surrender the root principle of missions, that every people shaU read the Bible and worship God in their mother tongue. He conceded, however, the use of a mass service in Greek or Latin. His version of the Scriptures kept Divine truth alive in this portion of the Greek Chinch for ten centuries, until the old Slavonic became a dead language and modern Eussian took its place. Adalbert of Prussia. — Soon after the death of Methodius, about 885, Moravia became part of the kingdom of Bohemia, which Methodius had nominaUy Christianized in continuation of the Scoto-German influences from Eegensburg or Eatisbon. Then the infant Church passed through persecutions not unlike those of Q 98 SHORT HISTORY OF CHRISTIAN MISSIONS. Madagascar in modern times, tiU the proselytizing emperor Otho I. interfered, and a bishopric was established at Prag. There Adal bert was born, and in 982 became Eomish bishop. What with Pagan customs and Slavonic Uberty, which had not yet changed these, Adalbert thrice left Prag, seeking counsel, as so many of the godly of the tenth century did, of the Greek monk Nilus, who, in an age when faith and morals seemed dead, and hypocrisy ruled, the Church, was in his ItaUan ceU something Uke an incar nate conscience to Christendom, — its great home missionary. NUus made Adalbert a missionary. After influencing Stephanus, who became the first King of Hungary, and established Christianity there, the ardent bishop raised the standard of the Cross at Dantzig, then the border between Poland and Prussia. That he might give himself irrevocably to the work, he sent off his ship with its crew, keeping only two associates. Eepulsed again and again, and beaten nearly to death, they went from place to place about the mouth of the Pregel river, now singing the gospel, now declaring to the infuriated savages, in winning tones, the gospel message, " For your salvation I am come, that, forsaking your deaf and dumb deities, you may acknowledge your Creator, beside whom there is no god ; that, believing in His name, you may receive eternal Ufe, and be made partakers of an imperishable existence of heavenly joy." Transfixed with a lance by a priest, the martyr missionary died in 997, praying to the Lord for his own salvation and that of his murderers. The prayer was answered, afteT a terrible fashion, by a crusade against Slavonic heathenism far more sanguinary than those against the Saracen and the Turk. Or shaU we not rather beUeve that it was first fuUy answered when German Prussia, from Berlin and HaUe, began to atone for the butcheries of the Order of Teutonic Knights by sending its sons to the Hindoo and the Kafir ? Otto of Bamberg, a noble of Swabia and a bishop, a century after Adalbert (1124-1139), foUowed him through Poland, which was graduaUy Christianized from Moravia and Eomanized, into Pomerania, of which Stettin was the capital, and the island of Eiigen the heathen centre. Where a Spanish priest, Bishop Bernard, had failed, Otto succeeded, but as the splendid repre sentative of the King of Poland at the head of a band of envoys and soldiers. At Pyritz seven thousand accepted baptism. Stettin itself had been prepared for the faith by the return of a captive lady, who had learned Christ in her exile, and whose sons were the first converts. As the Slavs saw their idols and temples faUing VLADIMIR OF RUSSIA'S BAPTISM. 99 before the axes of the missionaries, they helped in the work of destruction, declaring, Uke the people of Polynesia centuries after, " What power can these gods possess who cannot even defend themselves ? " To Eome he sent the triple-headed idol Triglav, as in later days the mission-houses of London contain grim memo rials of old superstitions presented by the devotees who have abandoned them for Christ. Eiigen was the last to faU. There, in Arcone, its capital, the most terrible of the gods of the Slavs of the Baltic had for centuries reared its head. Within a temple of carved wood, hung with tapestry and adorned with paintings, stood the sanctuary of Sviantovit, surrounded by the four-faced god of the seasons and the seven-faced god of war, as described by the contemporary Danish historian Saxo Grammaticus. The monster Sviantovit rose to an awful height, its four heads resting on two bodies ; the right hand holding a horn annuaUy filled with mead, the left bent like a bow ; a flowing robe half revealed, half concealed the demon ; beside it were the gigantic bridle, sword, and silver scabbard, used when the god led the people to victory on a white horse. A sacred regiment of three hundred cavaby guarded the fane and levied the taxes which enriched its priests. Even yet the scene of that old Oriental devU-worship amid the storms of the Baltic is so awful, that Duff declared he had never seen any spot in modern heathendom like it. Otto more than once braved these storms and the heathen defenders of the shores of the Baltic, but it feU to a successor thirty years after (1168), and the dread idol was committed as fuel to the flames. Otto spent his closing years in buUding up the churches and redeeming the slaves whom pirate chiefs by sea and Jewish dealers by land still sold in the semi-barbarous courts of Europe. Vladimir of Russia's Baptism. — The eastern Slavs were turned in a body to Christianity, after the fashion of the Franks and Clovis, by the baptism of Vladimir. The Norman or Varangian Eunic had laid the foundation of the Russian Empire in 862. A century after, Olga, a princess of his house, when on a visit to Constantinople, was baptized. After personaUy studying the repre sentations of Mohammedans, Jews, and missionaries of the Latin and Greek Churches, her grandson Vladimir sent envoys to other lands to report to him on the different reUgions. Constantinople and Justinian's Church of St. Sophia captivated the reporters, who confirmed the teaching of Olga. Such is the story of the Russian chronicler. Married to Anne, sister of the Emperor Basil, Vladimir 100 SHORT HISTORY OF CHRISTIAN MISSIONS. and his twelve sons were baptized at Kieff in 988, the idol Peroun was sunk in the Dnieper, and the whole population immersed themselves in its waters, whUe Greek priests read the baptismal service from the banks. The books of Methodius and CyrUlus were read in their own tongue. Thus arose, in full stature, the most Erastian of Christian churches, and therefore intolerant to missionary efforts not conducted by its own hitherto half-educated and hereditary priests throughout what has become a vast semi-Asiatic empire. To this day Russia has shown a spirit of hostUity to the Jews. We shaU see how its Government drove out both Scottish and Moravian missionaries. With one missionary movement only has the Greek Church of Russia been always honourably if not energeticaUy identified, from the days of Ulfila and Methodius, — the circulation of the word of God. Its relation to Mohammedanism has been political rather than spiritual. The Greek Church, which is identified with the autocratic and anti- popular government of the Czar, stiU awaits a Reformation. Such a revival, to be probably not unaccompanied by political revolutions, should make the Church of Chrysostom the most powerful mission ary agency to Eastern Europe, and aU Northern and Central Asia. The Saracens and the Crusades. — At the opening of the thirteenth century, Europe was nominaUy Christian, — was, indeed, the only part of the whole world which could be caUed Christendom. For, paraUel with the success of the Scots and Saxon missionaries in the West, Islam had been annexing the lands first evangelized by the gospel. The kaliph successors of Mohammed and their hosts of Saracens had spread like locusts from Arabia north and west and east. At the very time when the Scottish Aidan was founding an English Iona on Lindisfarne, the Saracens took the holy city Jerusalem (637), and overran Syria and Egypt. When the Saxon Winfrith or Boniface was rjreparing himself for the evan gelization of Germany, the most bitter enemies of the Cross of Christ were obliterating aU vestiges of the great churches of North Africa, which had given us Augustine. They had occupied nearly all Spain, a land identified with his own missionary poUcy by the Apostle Paul himself. They penetrated to Tours, the centre of the Frankish Church, before they received the first serious check (737) from Charles Martel ; two years afterwards they threatened Rome itself. The letters of Boniface send to his correspondents in Eng land echoes, even at that early time, of wars and persecutions, which issued in the six Crusades, from 1096 to 1248. FRANCIS OF ASSISI. 101 " God wiUs it" was the enthusiastic cry with which the chivalry of Europe, rich and poor, sought, not the conversion of the Muslim, but to recover from Antichrist the holy places of the Lord's birth and crucifixion and death, to which the legends of superstition and the fury of the sects had given a fictitious importance. The days of the apostles and the apostoUc missionaries, who had subdued the cultured East, the apparently impregnable Empire, and the savage North, by weapons which were not carnal, to a kingdom which is not of this world, were forgotten. The seeds which the first Christian emperor had sown, had in Asia grown to be Islam, in Europe to be the Church and the poUty of the Holy Roman Empire. The solitary contribution which the crusades made to the missionary efficiency of the Church of Christ, as some recompense for the evUs which they did in at once perpetuating Islam, falsify ing His kingdom, and introducing the leprosy of the East into Europe, was this, — they gave dumb, ignorant Christendom a know ledge of foreign lands and faiths, which grew into the discoveries of the fifteenth century, and are not without fruit in the true missionary crusade of the nineteenth century. But even amid the animaUsm and the din of the thirteenth and fourteenth centuries, there were a few choice souls whom the Spirit of God enlightened to wield those spiritual weapons which are mighty to the puUing down of strongholds. Francis of Assisi, near Naples (1182-1226), son of a rich merchant, lover of pleasure, and imprisoned in his youth for a brawl, was suddenly arrested by the Spirit of God. Hearing the voice amid the loneliness of the Umbrian HiUs, " My temple is faU- ing into ruins, restore it," he took poverty as his bride. He founded the Order of Seraphic Brethren, Minorites or Greyfriars, who from their number and care for the poor have been caUed the democracy of Christianity. He lived a life worthy of the eulogy of his bio grapher, the great Dante, who describes him as a splendour of cherubic light. His special merit is that, during his life at least, he changed an army of monks into missionaries, sending them aU over the West, from Morocco to find martyrdom, to Oxford to become professors. For himself he reserved the evangcUzation of the Saracen hosts, then (1219) besieged in Damietta by a mass of crusading Franks. Although there was a price on every Chris tian's head, the missionary, in his mendicant's grey robe and cord of self-denial, chaunting the 23rd Psalm, crossed over to the infidels, and was hurried into the Sultan's presence, to whom he 102 SHORT HISTORY OF CHRISTIAN MISSIONS. declared, " I am sent not of man, but of God, to show thee the way of salvation." His courage, which to the Oriental seemed the inspiration of madness, was his safeguard : he was dismissed with honour, and he lived to induce the Sultan Meledeen to treat the Christian captives kindly, and to give the Franciscans the guardian ship of the sepulchre of Christ. His method was magnificent, but it was not missionary in Christ's sense. StiU, with Dante and Bossuet, we must admire the devotion of the man who, in the thirteenth century, left aU to follow Christ, to tend the leper, and chaUenge the Moslem. Marco Polo and Franciscan Missions to Cathay. — In the year 1260, Kublai Khan, grandson of Chinghiz Khan, was ruling from Peking over the mightiest empire the world had seen, over Cathay, which included aU Asia except its southern peninsulas. It seemed to depend on an accident whether the prevailing reUgion there would be Christianity, Mohammedanism, or Buddhism. The Khans were " deists," indifferent to, but, for political reasons, curious about aU religions. Kublai and the subordinate Khans of Persia and Western Asia were anxious to unite with the Christian powers of Europe against the Mussulmans, and the Popes and the Kings of France and Spain were nothing loath. Franciscans were used as the envoys, nominaUy as missionaries of the Cross, really as diplomatists. William de Rubruquis was sent by Louis IX. of France in 1256 to the Great Khan. Before this, when the father and uncle of Marco Polo first visited his court, Kublai sent them back as his own envoys to the Pope with a remarkable letter. He begged for a hundred Christians, " inteUigent men acquainted with the sacraments, able clearly to prove by force of argument to idolators and other kinds of folk that the law of Christ was best, and that aU other rehgions were false and naught : if they would prove this, he and aU under him would become Chris tians and the Church's Uegemen." The only result of this was that, in 1271, two Dominican preaching friars were sent with the two Polos and young Marco, but they fled back from Layas, the old port of CUician Armenia. Latin Christendom, in its apathy and ignorance, threw away the opportunity of doing, through Kublai Khan, for Asia what the gospel had done through Con stantine and Clovis. Raymundus Lullius has a position of his own in the golden book of missionary biography. He was the first missionary to the THE FIRST MISSIONARY TO THE MOHAMMEDANS. 103 Mohammedans, in the modern sense, and as yet, we must confess, he is the greatest. His caU was more remarkable than that of Loyola or Xavier. He was a phUosopher, yet a fanatic in the highest sense ; a scholar, yet a martyr ; and all these that, by per suasion alone, " by love, by prayer, by proclaiming the word of truth rather than by force of arms," he might bring the Saracens within that kingdom which is love and peace and joy in the Holy Ghost. Crusade had succeeded crusade, leaving the Saracen stronger, caUing out in the Turk a more terrible foe, before whom Constantinople itself was to faU and distant Vienna to tremble, and plunging Europe and the Church in deeper corruption. Rai- mund Lull was raised up as if to prove, in one startling case to which the eyes of all Christendom were turned for many a day, what the crusades might have become, and might have done for the world, had they fought for the Cross with the weapons of Him whose last words from it were forgiveness and peace. The First Missionary to the Mohammedans was a young noble, born in 1236 in Palma, capital of the kingdom of Majorca, who rose to be seneschal in the court. As his father had served with the King of Arragon in the wars against the Saracens, Ray- mund Lull was familiar from his youth with the story of the crusades. To the Church of the Peninsula had been committed the special duty of evangelizing the Mohammedans and the Jews, and the many new lands soon to be discovered by its fleets. Rai- mund, all unconscious, as Paul had been, that he was to lead the way, — in which, alas ! he had no foUowers, — spent the first thirty years of his life in sensuality and poetic trifling. As to the self- righteous Pharisee when on the path of persecution, so to the libertine when in the act of writing a sensual song, Christ appeared, but as the crucified One. That sad form of Love incarnate never left his imagination : he was drawn from sin, from the world, from himself, to the missionary career. It was Love that forgave him, purified him, sanctified his inteUect, and cast him a whole burnt- offering on the altar of martyrdom. We have the whole story from his own pen in that work On Divine Contemplation, which may be put side by side with the Confessions of Augustine and Patrick, and the Grace Abounding of Bunyan. When the evU past would recur, and old habits would trouble him, he learned from a preacher how Francis had renounced the world, for Christ. Thus was his covenanting with God : "To Thee, 0 Lord God, I offer myself, my wife, my chUdren, and all that I possess. May 104 SHORT HISTORY OF CHRISTIAN MISSIONS. it please Thee, who didst so humble Thyself to the death of tha cross, to condescend to accept aU that I give and offer to Thee, that I, my wife, and my chUdren may be Thy lowly servants." Sell ing all that he had, and providing for his family only, he left his home, as he thought, for ever. His work was threefold, and in each part of it original. He devised a philosophical or educational system for persuading non-Christians of the absolute truth of Christianity ; he established missionary coUeges for training men in Arabic and other languages ; he himself went and preached in Mohammedan lands, tiU he was the first to die for Africa. 1. The Ars major sive generalis of LuU was in intention what theologians caU apologetic : he sought ' to prove the agreement between the truth of revealed religion and that which is founded in the nature of the human mind. He had induced the great Thomas Aquinas to attempt the same task in his work, in four volumes, On the Catholic Faith, or Summary against the Gentiles. The same problem has occupied the best minds in all generations since, though in very different ways, according as the enemy to be grappled with is deism or agnosticism or atheism. Not only do Islam and Brahmanism and Buddhism stiU demand similar efforts, but our own day, since Butler, abounds in treatises to meet the difficulties of those who are falling away from Christianity itself, or to win for Christianity the discoveries of new, if partial truths, by science and philosophy. The Lullian art was very famous in its day. 2. But the philosophic missionary could do nothing without the language, and so " he bought a Saracen," and from him learned Arabic for nine years. Then he became filled with the idea of mis sionary coUeges. Reflecting that many forsook the world that they might be partakers of glory in another, he thus bursts forth : " I find scarcely any one who, out of love to Thee, 0 Lord, is ready to suffer martyrdom, as Thou hast suffered for us. It appears to me agreeable to reason, if an ordinance to that effect could be obtained, that the monks should learn various languages, that they might be able to go out and surrender their lives in love to Thee. ... 0 Lord of glory, if that blessed day should ever be in which I might see Thy holy monks so influenced by zeal to glorify Thee, as to go into foreign lands in order to testify of Thy holy ministry, of Thy blessed incarnation, and of Thy bitter sufferings, that would be a glorious day, a clay in which that glow of devotion would return with which the holy apostles met death for then Lord Jesus Christ!" The writer who prayed further that "monks of holy THE FIRST MISSIONARY TO THE MOHAMMEDANS. 105 lives and great wisdom should form institutions in order to learn various languages, and to be able to preach to unbelievers," ap proached very near to the great modern conception and agency of societies and churches organized for foreign missions. One step farther, but some slight response from his church or his age, and Raymund LuU would have anticipated WUham Carey by exactly seven centuries. FaUing in such a response, he succeeded in inducing James, King of Majorca, to found a convent for the instruc tion of at least thirteen Franciscan missionaries in Arabic. He visited Rome twice, to ask for a decree that a missionary institute of this kind should be attached to every convent, so as at once to give a practical direction to the monastic life of both sexes, and to convert the world. In 1311 he induced the Council of Vienne — place of missionary memory— to pass a decree that professorships of Oriental languages be established in the Universities of Paris, Oxford, and Salamanca. This Spaniard would have made England missionary once more. Now he expounded his Ars in the Uni versity of Paris, now in his native Palma, tiU the schools of Europe rang with praise of what they would see to be only a philosophical method, and would take no account of as a missionary key to the hearts and understandings of Mohammedan and heathen. He wrote another treatise On the Discovery of Truth, but that age would not see that the truth which fired his soul, and which the Spirit breathed on the pentecostal Church, was Christ crucified. Whatever we may think of the scholastic method to which that time was in bondage, can any praise be too high for the man who, after his first missionary visit to Tunis, and whUe waiting at Rome in the vain hope of influencing two successive Popes to adopt his mission, could thus anticipate the most fervent Protestant utter ances as to the unity of truth and the triumph of Christ as the Truth by love alone ? _ " We have composed this treatise in order that believing and devout Chris tians might consider, that while the doctrines of no other religious sect can be proved to be true by its adherents, and none of the truths of Christianity are really vulnerable on the grounds of reason, the Christian faith can not only be defended against aU its enemies, but can also be demonstrated. And hence,_ animated by the glowing zeal of faith, may they consider (since nothing can withstand the truth, which is mightier than all) how they may be able by the force of argument, through the help and power of God, to lead unbe lievers into the way of truth, so that the blessed name of the Lord Jesus, which is still unknown in most parts of the world, and among most nations, may be manifested, and obtain universal adoration. This way of converting unbelievers is easier than all others. For it must appear hard to unbelievers to forsake their own faith for a foreign one ; but who is there that will not 106 SHORT HISTORY OF CHRISTIAN MISSIONS. feel himself compelled to surrender falsehood for truth, the self-contradictory for the necessary ? ... Of all methods of converting unbelievers, and recon quering the Holy Land, this is the easiest and speediest, which is most congenial to love, and is so much mightier than all other kinds and methods, in the proportion that spiritual weapons are more effective than carnal ones. This treatise was finished at Borne in the year 1296, on the holy evening before the feast of John the Baptist, the forerunner of our Lord Jesus Christ. May he pray our Lord, that as he himself was the herald of light, and pointed with his finger to Him who is the true Light, and as in his time the dispensa tion of grace began, it may please the Lord Jesus to spread a new light over the world, that unbelievers may walk in the brightness of this light, and be converted to join with us in meeting Him, the Lord Jesus Christ ; to whom be praise and glory for ever ! " 3. In despair of influencing others, this worthy prototype of David Livingstone — whom Humboldt in his Cosmos describes as at once a philosophical systematizer and an analytic chemist, a skilful mariner and a successful propagator of Christianity — landed in Africa in 1292, at the great Mohammedan city of Tunis. He had made the attempt to saU from Genoa some time before, but on the first occasion his courage faUed him ; and on the second, when he had constrained his friends to carry him on board, with his loved books, fever compeUed his return. No such enterprise had ever been attempted in the history of the Church. This was no careless Crusader, cheered by martial glory or worldly pleasure. His was not even such a task as that which had caUed forth all the courage of the men who first won over Goth and Frank, Saxon and Slav. Raymund LuU, refused aid and sympathy by Europe, was going forth alone to preach Christ to a people with whom apostasy is death, who had made Christendom feel their prowess for centuries, who had steadily advanced and rarely retreated, who up to this hour have yielded the fewest converts to the gospel, and have attracted the fewest missionaries to attempt their evangelization, even in British India where toleration is assured. In the light of aU subsequent missions to the Mohammedans, Raymund Lull's first hesitation at Genoa is a smaU thing, and it was soon purged away by the martyr's crown. He had hardly placed his foot on the deck of the ship in which he finally left Italy, when the fever of soul and body left him, and from that hour he never faltered. "Would I go back? Oh no," wrote Henry Martyn in later days, as he. saw the CornwaU coast for the last time, and the misery of a hopeless human love was added to the weight which his faith had to bear. Full of his scholastic Ars, and burning with love to Christ, Raymund's first act was to invite the Maulvies or Mohammedan doctors of Tunis to a con- THE FIRST MISSIONARY TO THE MOHAMMEDANS. 107 ference, just as Ziegenbalg did afterwards with the Brahmans of South India, and John WUson with the Pandits and Dastoors of Bombay. The Trinity as ascribing to the Godhead the divinest perfection and completeness of attributes, and Christ the Son of God with power dying for man, — such was the burden of his message. The teachers of the Koran, who had crowded to the conference with the hope of an easy victory, feared the effect of the Christian's zeal and eloquence. One only was found to commend the devotion of the missionary, whose life was spared. But he was cast into prison tUl he should be deported. After lying in wait for three months seeking opportunities to preach to the mass of the people, he reluctantly returned. Naples and Rome would give him no help, so he gave himself up for a time to evangelizing the Jews as weU as the Mohammedans of his own native island Majorca. Thence he carried his Divine message to Cyprus, with its varied population, not only of Mohammedans, but of Nestorians and Jacobites, who were even then becoming the chief obstacle to the conversion of the Muslim. Nay, still farther, like the American missionaries who have given themselves to this special field, he went east to Armenia. As Livingstone did with success long after, he appealed to France and Italy for a Universities' Mission to Africa. It was vain. In spite of the threat that he should be stoned to death if he showed himself again in North Africa, he went there in 1307, as the Gordons gave themselves to the martyrs' death in Eromanga after Williams. At Bugia he proclaimed Christ in the market-place, denouncing Mohammed as a false prophet; the Maulvies rescued him from the mob, and during his imprisonment for six months plied him with aU the sensual temptations of Islam to deny Christ. The old saint's answer, as he lay sUenced in his dungeon, was to write a defence of Christianity, which the local sultan answered by again deporting him. Those Saracens, with whom learning had found an asylum when it fled from Europe, had respect for the fanatic and the phUosopher. On his way back his ship was wrecked near Pisa, and several were drowned, but Raymund LuU escaped, though without his "books and parchments." With new experi ence, but the same fruitlessness, he appealed to the Church to preach Christ to the Mohammedans. "The Saracens write books for the destruction of Christianity ; I have myself seen such when I was in prison. . . . For one Saracen who becomes a Christian, ten Christians and more become Mohammedans. It becomes those in power to consider what the end wiU be of such a state of things. 108 SHORT HISTORY OF CHRISTIAN MISSIONS. God will not be mocked." His latest proposal was a union of tho many religious orders of knighthood for a new, a spiritual crusade. To this day do aU need the alternate warnings and appeals of this1 the greatest missionary orator of history: — "0 Thou True Light of all Ughts, as Thy grace, through the true faith, has en riched Christians before unbelievers, so they are bound to demon strate the true faith to unbeUevers. . . . The holy Church, which consists of the souls of just catholic men, would be far more beautiful, if there were men acquainted with different languages who would go through the earth, that unrighteous and unbelieving men might hear the praises of Thy glorious Trinity and of Thy blessed humanity and of Thy painful passion." Let this be recorded, that there were found at Genoa pious noblemen and ladies who subscribed 30,000 guilders. In England there is a trace of Raymund LuU in the legend which represents him as having, at St. Catherine's Hospital, written a work on alchemy. When he was seventy-eight years of age, in 1314, about the time Scots and English were busy on the field of Bannockburn, this Paul-like missionary crossed the Mediterranean again to Bugia, where he had left a small band of converts. To these for a year he ministered in such quiet seclusion as Judson was constrained to observe in his early days in Burma. But the old burden lay npon him, weightier than that of bard or poet, " Woe's me if I preach not the gospel ! " He caUed on the people to renounce Mohammed, and he was stoned to death, say some, or so nearly to death, say others, that he died at the age of seventy-nine, in the vessel in which some friendly merchants were taking him back to his native land. This end fitted well such a life. His name appears in no mere calendar of saints, in no historic roU : Raymund Lull was known to the thirteenth and fourteenth centuries rather as an ingenious schoolman, and to modern times as an independent inventor of the mariner's compass. But no Church, Papal or Reformed, has produced a missionary so original in plan, so ardent and persevering in execution, so varied in gifts, so inspned by the love of Christ, as the saint of seventy-nine whom Mohammedans stoned to death on the 30th June 1315. In an age of violence and faithlessness he was the apostle of heavenly love. Let this motto from his own great book be adopted by all his true suc cessors : "He who loves not lives not ; he who lives by the Life cannot die." Monte Corvino (1305) deserves mention, as a Franciscan mis- INTOLERANT MISSIONS. 109 sionary who, hi Tauris or Tabreez, India and Peking, preached so as to caU forth the opposition of the Nestorians. He translated the New Testament and Psalter into Tartar, purchased a hundred and fifty boys, whom he trained in Latin, Greek, and psalmody, to be choristers and priests, won the regard of the Emperor of China, and baptized six thousand Chinese in two churches buUt beside the waUs of the palace. He was made Archbishop of Cambalu or Peking, and was joined by seven other Franciscans. Intolerant Missions.— So far before his time was Eaymund LuU, that the Inquisition, which the Council of Toulouse had created in 1229 to punish a namesake of his, and extirpate the Albigenses, was in 1478 introduced into Spain to deal with Moham medans and Jews, and all Christians whom Eome pronounced "heretics." In the little state of Asturias, Christianity so recovered its ground by means of the same physical force which Mohammed had preached, that by 1502 the Moors were expeUed from Spain. The Jews, who had formed a highly-organized guild of foreigners in every country, and had carried out in a materialistic sense the prophecy of Isaiah, " Ye shaU eat the riches of the Gentiles," had two years' respite, during which the priests plied them with Cardinal Mendoza's Catechism. So the evangelical preacher and pope-maker, Bernard of Clairvaux had, in the twelfth century, when heralding the Second Crusade, urged the soldiers of the Cross not to slaughter the people "who were scattered among all nations as Uving memorials of Christ's passion," whUe oiir own charitable Anselm of Canterbury had written a Dialogue between a Jew and a Christian on the Christian Faith. But in 1481 Seville was the scene of the burning of 291 Jews. In the next twenty years, the infamous Inquisitor-General Torquemada burned 10,220 persons, chiefly Jews ; he burned in effigy 6860, condemned in absence; and compelled 97,321 to conform. A century of this work did not suffice, nor could the Jews purchase toleration by the tempting offer of thirty thousand ducats to coerce the Mohammedans. In 1492 the decree went forth which drove from the Peninsula the ablest of its population into other lands, and gave to England not a few of its greatest families, as weU as the DisraeUs. The Jew, like the Mohammedan, — twofold offspring of Abraham after the flesh, — is still the opprobrium of missions. CHAPTEE X. THE REFORMATION ONLY INDIRECTLY MISSIONARY. The Eeformation a Home Mission to "Christendom — The Discovery of America and the Opening up of India — John Wiclif — Martin Luther — Melanchthon — Erasmus — The Missionary Treatise of Erasmus — Coligny and Calvin — Gustavus Vasa of Sweden — Oxenstierna. The Reformation, from Wiclif and Hus to Luther and Knox, was a Home Mission to Christendom, that the Church might be purified and again enlightened to preach the true gospel which Christ had given as a message to aU nations. Directly, the Re formation of Luther became a foreign mission only by stirring up the Latin Church to conquests in the New World as a compensa tion for what it had lost in the Old. For three centuries before Luther it had been doing nothing ; twenty years after, in 1541, it sent forth Xavier to India. But as- a Protestant Foreign Mission the Reformation had only indirect or long-delayed results, and for two reasons. The spiritual conflict against so tremendous a power as papal Rome required and received the aid of — (1) Political and civU authority, through which it worked out personal Uberty in Europe, but sacrificed or obliterated the duty of every individual Christian to propagate the gospel; (2) Reason or inteUect as a basis of private judgment and necessary for the study of the Bible and elaboration of Divine truth, but this became exaggerated intu the inteUectual orthodoxy of the seventeenth and the repeUent rationalism of the eighteenth century. HistoricaUy, the Reformation was the beginning of that series of revolutions which, from the refusal of reform at the Diet of Worms to the independence of the United States of America, and the destruction of the monarchy in France in 1793 when WUUam Carey landed in Bengal, introduced Modern Missions. "Now," wrote Erasmus, the year before the Diet of Worms, when Luther issued his treatise Against the Bull of Antichrist, "I see no end of it but the turning upside down of the whole world." So had the book no DISCOVERY OF AMERICA AND OPENING UP OF INDIA. Ill of the Acts of the Apostles described missionaries (xvii. 6). All the evangeUcal Reformers showed a remarkable ignorance of the doctrine of the Kingdom. They had the prejudices of the age against the outside world, just as the apostles had for a time ; and, unlike the apostles, they never had these prejudices removed. Great mission fields lay round about them, especiaUy in North Africa and Western Asia, which had been for the first five Christian centuries nurseries of the faith, and had become the strongholds of Islam. Large communities of Jews were scattered among them, and the case of Nicholas de Lyra, a learned convert, showed that the evangelization of these was a task not without hope, and certainly devolving upon them. The Reformers' doctrine of the Kingdom was narrowed and obscured by their eschatology, ' their teaching as to the end of the world and the judgment. Just as they confined the use of Christ's charge to an attack upon Rome, so they anticipated the end of the world as the near result of their preaching the pure gospel within the Church. The nations or GentUes were not the heathen of their own day, but the Christians as opposed to the Jews. The apostles had at first made the same mistake, beUeving the faU of Jerusalem to be the proximate end of the world. The fathers, John Chrysostom and Jerome, Ambrose and Augustine, had been similarly led by the poUtical convulsions of their day, to find in the sack of Rome and the devastation of Christian lands by the Vandals the predicted end. At the very time that, as we saw, the eloquent Patriarch of Constantinople was most zealously promoting the conversion of the Arian Goths and heathen barbarians, he considered himself to be hastening the consummation, for which he fixed the definite date of 400 years after Christ. Ambrose saw the Gog and Magog of Ezekiel and the Apocalypse in the Goths of his own day. AU through the twelve centuries down to John Knox, the most spiritual and the most orthodox theologians and ecclesiastical leaders used the pregnant saying of our Lord in an anti-missionary sense : " This gospel of the kingdom shaU be preached for a witness to aU nations, and. then shall the end come" (Matt. xxiv. 14). The Discovery of America and the Opening up of India (1492-1508) formed an almost ironical commentary on such views. Truly God's ways are not as man's ways, nor His thoughts as the thoughts of even the best and wisest of His servants. Each of these two, America and India (including Africa), meant to tho world and to the kingdom of Christ, empires wider than Rome at 112 SHORT HISTORY OF CHRISTIAN MISSIONS. its greatest; spheres of missionary effort and triumphs compared with which the conversion of the northern nations was in itself a Uttle thing ; churches and Christian nations of the future worthy of the inspired language of prophet, of psalmist, of apocalyptic seer, yea, of Christ Himself when He said, " AU power is given unto Me in heaven and earth. ... Go ye therefore. . . . Lo I am with you aU the days, even unto the end of the world." Luther was ten years old when Columbus returned with his story of San Salvador and the New World, but the age was not ripe, in any respect, as it became when WiUiam Carey was fired by the South Sea voyages of Captain Cook. The Reformers of the six teenth century, in Germany and Switzerland, France and Sweden, Scotland and England, lived right through the greatest age of discovery the world has ever yet seen, but in vain so far as foreign missions are concerned. TJiat was not their work. Not only were they theologically and ecclesiastically unprepared for it, but they were cut off from immediate contact with the new lands and heathen peoples. Spain and Portugal were first in the race of discovery, and their dead Church carried a gospel of compromise or extirpation to races who have died out before it. Germany, which led the Reformation, has not a colony to this day, or has only just acknowledged a smaU strip of the south-west coast of Africa. The Danes were the first Protestants to do their duty to the heathen, with German assistance, but on a smaU scale. The Dutch came out of their own national baptism so earthy, that when they supplanted the Portuguese in the East, they failed as missionaries by adopting the same method of compromise from its secular side. It has taken six centuries, from Wiclif to Duff, to train the British churches, for the second time, to become the missionaries of Christ and Christian civilisation to the nations. The nineteenth century has become the missionary century, and EngUsh-speaking men and women of Great Britain and America, aided by their German cousins in lands under British influence, are its mis sionaries. John Wiclif (1320-1384) has a distinctly missionary interest not merely as the Morning Star of the Reformation. By his Yorkshire descent we might consider him the representative, as he was the successor, of the Scots missionaries sent by Columba into Northumbria, which they evangelized from Aidan's school of Lindisfarne. But historicaUy he taught a purer gospel than even Luther long after him, especiaUy against the subtler forms of the MARTIN LUTHER. 113 heresy of transubstantiation ; his teaching made him the spiritual father of Hus and Jerome of Prag (1415), and so of the missionary church of the modern Moravians. His methods created "poor priests" and LoUards, who not only prepared England for the fuU noon of the Reformation, but have formed ensamples to modern missionaries. FinaUy, he first gave us the English Bible, which, more than its Hebrew and Greek originals, has become the model and even the basis of translations into aU the vernaculars of nineteenth century heathendom. That which cost forty pounds sterling for one copy in 1414, when the decree of a persecuting Church and court went forth that aU who read the Scriptures in the mother tongue should " forfeit land, cattle, Ufe, and goods from their heirs for ever," has been carried by WicUf's descendants over the world in three hundred vernaculars, in each of which it may be bought for a shilling. Truly the sound has gone out into aU the world, but so far are we from the end of it that even the nineteenth century missions are but the day of smaU things. WicUf was named Doctor Evangelicus. Martin Luther (1483-1555), miner's son and Augustinian monk in a Scot-founded monastery at Erfurt, drew the Reformation from the pure and only fountain of truth in the word of God, finding there the mercy of God in Christ alone. A few years after, another monk, of knightly birth, Ignatius Loyola, struggled as Luther had done, in the monastery of Montserrat, and he sought peace in the adoration of the sacramental Body of Christ and of Mary the Dispenser of Mercy. The difference has marked ever since, as by a wide gulf, the doctrine, the methods, the results of missions as conducted by the Eef ormed and the Eomanist Churches. Luther struck away the lordship over the Church of Pope and Emperor, restoring the freedom of every believer and the purity of the message to every sinner, — God just and yet the justifier of him who believeth in Jesus. Loyola became the slave of the new Eomanism which the CouncU of Trent formulated, and the Society of Jesus above aU its orders proclaimed to the heathen. We can forgive Luther for the faUure — which Dr. Warneck, the first authority on Lutheran missions, most fully confesses — to think of the duty of the Church to any non-Christian peoples, except the Turks, for whom, indeed, he caUed believers to pray, but whom more frequently his rude vigour and the intolerance of the time led him to curse. When, occasionaUy, the spirit of the Eenaiss- ance burst through the great Eeformer in spite of himself, he H 114 SHORT HISTORY OF CHRISTIAN MISSIONS. would break forth with such remarks as these, recorded in that remarkable book his Table Talk, only, however, to crush down the young hope by a mistaken reading of prophecy : — " The arts are growing as if there was to be a new start and the world was to become young again. I hope God will finish with it ; we have come already to the White Horse. Daniel's four empires, Babylpn, Persia, Greece, and Borne, are gone. Another hundred years and all will be over. The gospel is despised. God's word will disappear for want of any to preach it. Mankind will turn into Epicureans and care for nothing. They will not believe that God exists. Then the voice will be heard, ' Behold the Bride groom cometh.' "Asia and Africa have no gospel. In Europe, Greeks, Italians, Spaniards, Hungarians, French, English, Poles, have no gospel. The smaU electorate of Saxony will not hinder the end," he replied to one who observed that when Christ came there would be no faith at all on the earth, and the gospel was still believed in that part of Germany. Philip Schwarzerd or Melanchthon (1497-1560), gentle son of the locksmith of Heidelberg, was by temper and culture more akin to the missionary spirit than Luther. But neither in this, nor in toleration, was he above or before his age. The seventh article of the Augsburg Confession, which he wrote, defines the Church as an assembly of saints in which the gospel is truly taught and the sacraments are duly administered, — but has no reference to the Kingdom and the Church's duty thereto. Through one of the Greek students studying at Wittenberg, Melanchthon sent a Greek translation of this and of LutheT's SmaU and Large Catechisms to Joasaph II., Patriarch of Constantinople, for an aUiance of the Eeformed with the Greek Church was longed for, as against Eome. But missionary considerations had no place in the scheme, then or afterwards. Melanchthon has been recognised by the Germans as forming a connecting link between Luther and Erasmus, whose admiration of " this boy's " attainments in Greek and Latin literature was great. Desiderius (Gerhard) Erasmus (1467-1536), Netherlander of Eotterdam, and afterwards of Basel, was aheady sixteen years of age, and about to be condemned by his guardians to the misery of monastic life, from which he was deUvered at twenty-three, when Luther was born. He was thus behind the Eeformation, as it were, aU his life, which he spent in the hope of a compromise through a general councU and the forbearance of both sides. But he was before it in the clearness of his view and eloquence of his exposition of the duty of the Church to preach the gospel to THE MISSIONARY TREATISE OF ERASMUS. 115 heathen and Mohammedan. And his is the imperishable glory of having given to his age, in 1516, the New Testament in the original Greek, with a Latin translation of his own, which became the text of the great vernacular translation of Luther published in 1534. For the first time since apostolic days men had the Divine word placed in their hands in its original purity, and Jerome's Vulgate feU back, for Protestants, into its proper place of a mere translation "I wish," he wrote in his preface, "that even the weakest woman should read the Gospels, — should read the Epistles of Paul ; and I wish that they were translated into aU languages, so that they might be read and understood not only by Scots and Irishmen, but also by Turks and Saracens. I long that the husbandman should sing portions of them to himself as he foUows the plough, that the weaver should hum them to the tune of his shuttle, that the traveUer should beguile with their stories the tedium of his journey." By his Commentaries or "Paraphrase" of the word, he brought its truths home to the people. To the complaint that women and cobblers conversed about the Holy Scriptures, he replied, "I would rather hear unlearned maidens talk of Christ than certain rabbins who pass for men of high attainments." The spirit and almost the words of Eaimund Lull mark his references to the Turks, which are in striking contrast to those of his younger contemporaries. In his Enchiridion, or Christian Soldier's Dagger, he writes, " The most effectual way of conquering the Turks would be, if they were to see the spirit and teaching of Christ expressed in our Uves ; if they perceived that we were not aiming at empire over them, thirsting for their gold, coveting their possessions, or desiring anything whatever save their salvation and the glory of Christ." Again, in his "Para phrase " of the New Testament : " The Scriptures ought to be read by clowns and mechanics and even by the Turks. . . . The Scriptures should be translated into aU tongues." The Missionary Treatise of Erasmus. — In the year before his death, Erasmus gave to the world a treatise On the Art of Preach ing, which he had long promised to his friend the Bishop of Eochester, under the title Ecclesiastes sive Concionator Evangelicus. Of the four books of which it consists, the first has been more than once reprinted in England for the preparation of candidates for the ministry of the word. That book treats of the dignity, the responsibiUty, the piety, the purity, the prudence, and other virtues of the preacher. Passages of this treatise read like a modern 116 SHORT HISTORY OF CHRISTIAN MISSIONS. missionary address, and might be placed side by side with the appeals of Carey, Duff, and Livingstone. After pointing to the illustrious examples of Basil, Chrysostom, Augustine, and Gregory the Great, who, though burdened with the care of aU the churches, and weakened by sickness and disease, gave themselves to continual preaching and sent forth missionaries to far distant regions, Erasmus continues : — " We daily hear men deploring the decay of the Christian religion, who say that the gospel message which once extended over the whole earth is now confined to the narrow limits of this land. Let those, then, to whom this is an unfeigned cause of grief, beseech Christ earnestly and continuously to send labourers into His harvest, or, more correctly, sowers to scatter His seed. Everlasting God ! how much ground there is in the world where the seed of the gospel has never yet been sown, or where there is a greater crop of tares than of wheat ! Europe is the smallest quarter of the globe ; Greece and Asia Minor the most fertile. Into these countries the gospel was first introduced from Judea with great success. But are they not now wholly in the hands of Mohammedans and men who do not know the name of Christ ? What, I ask, do we now possess in Asia, which is the largest continent, when Palestine herself, whence .first shone the gospel light, is ruled by heathens ? In Africa what have we ? There are surely in these vast tracts barbarous and simple tribes who could easily be attracted to Christ if we sent men among them to sow the good seed. Begions hitherto unknown are being daily discovered, and more there are, as we are told, into which the gospel has never yet been carried. I do not at present allude to the millions of Jews who live among us, nor to the very many Gentiles who are attached to Christ merely by name, nor yet do I refer to the schismatics and heretics who abound. Oh, how these would turn to Christ if noble and faithful workers were sent among them, who would sow good seed, remove tares, plant righteous trees, and root out those which are corrupt ; who would build up God's house, and destroy all structures which do not stand on the Bock of Ages ; who would reap the ripe fruit for Christ and not for themselves, and gather souls for their Master, and not riches for their own use. The Kin« of Ethiopia, commonly known as the land of 'Prester John,' lately sub° mitted himself to the Eoman See ; and he held no small controversy with the Pope, because the Ethiopians, although not alien from faith in Christ, had been so long neglected by the shepherd of the world. And some good men who are anxious to extend religious knowledge, complain that the Pilanians, who live to the north of Scythia, and are wonderfully simple and uncultured are enslaved by some Christian princes ; but so hard pressed are they by the heavy yoke of man, that they cannot take upon them the easy yoke of Christ. The wealth of others, moreover, has so spoiled them that the riches of the gospel avail them nothing. But is it not well-pleasing and right in the sight of God to enrich rather than to spoil those whom we strive to win for Christ, and so to initiate them into our faith that they may rejoice to have become subservient to those under whose sway they may live more righteously than they were hitherto accustomed to do ? We have known wild°and hor rible beasts to have been trained either for pleasure or for ordinary labour • but have we known men to have been so humanized as to serve Christ i Kings keep m their employment men whose duty it is to teach elephants to leap, THE MISSIONARY TREATISE OF ERASMUS. 117 lions to sport, and. lynxes and leopards to hunt ; but has the King of the Church ever found men ready to call their fellows to the service of His dear Son ? I know there is no beast so difficult to tame as the stubborn and hard hearted Jew ; but nevertheless even he can be brought into subjection by kindness and love. But now I speak of nations who stray as sheep without a shepherd, because they have never had any Christian teaching. So true is this, that if we can credit the account of travellers who visit these regions, the Christian princes themselves who rule them prevent any mis sionary of the gospel from visiting their domains, lest, gaining wisdom, their subjects should throw off the grievous yoke under which they labour. For these tyrants would rather rule brutes than men. "And what shall I say of those who sail round unknown shores, and plunder and lay waste whole States without provocation ? What name is given to such deeds ? They are called victories. Even the heathen would not praise a victory over men against whom no war had been declared. But, they say, the Turks delight in such victories. This then is an excuse for razing cities to the ground ! I do not know whether the advancement of the Christian faith would excuse the demolition of a city by a Turk. There is the greatest difference between robbery and Christian warfare, between preaching the kingdom of faith and setting up tyrants with their interests in this world, between seeking the safety of souls and pursuing the spoil of mammon. Travellers bring home from distant lands gold and gems ; but it is worthier to carry hence the wisdom of Christ, more precious than gold, and the pearl of the gospel, which would put to shame all earthly riches. We give too much attention to the things which debase our souls. Christ orders us to pray the Lord of the harvest to send forth labourers, because the harvest is plenteous and the labourers are few. Must we not then pray God to thrust forth labourers into such vast tracts ? But all offer various excuses. Moreover there are thousands of the Franciscans who believe in Christ, and a large number of them in all probability burn with seraphic fire. And the Dominicans also abound in equal numbers, and it is admitted that very many of them have in them the spirit of cherubim. From among these let men be chosen who are indeed dead to the world and alive to Christ, to teach the word of God in truth to the heathen. Some excuse themselves on the ground that they are ignorant of foreign languages. Shall princes have no -difficulty in finding men who, for the purposes of human diplomacy, are well acquainted with various tongues ? Even Themistocles the Athenian in one year so mastered Persian, that he could dispense with an interpreter in his intercourse with the king. And shaU we not show the same zeal in so noble an enterprise ? " Moreover, food and clothing were not wanting to the apostles among the savage and distant peoples visited. God also has promised to supply all the needs of those who seek to further His kingdom. But if missionaries labour among a people so ungrateful as to deny them bread, water, or shelter, let them follow the shining example of Paul, that strong pillar of the Church, who worked with his own hands that he might be independent of all. He, indeed, stitched together goat skins for those believers to whom he gave the Holy Spirit and consecrated the body and blood of the Lord. Neither will miracles be denied, if circumstances demand them, only believe with holy love. Or at least a mind free from earthly lusts, a life of unbroken sobriety, a zeal to serve all men, long-suffering, patience, becoming modesty, and a humble demeanour, will avail instead of miracles. For even the 118 SHORT HISTORY OF CHRISTIAN MISSIONS. apostles did not everywhere work miracles, but they owed their success in preaching the gospel rather to those attributes which I have mentioned. For miracles, which show the Spirit of God working in men, are ascribed by many to magic. " I have not dealt with the last excuse, that of the risk of death. Indeed, since men can die but once, what can be more glorious and blessed than to die for the gospel ? Travellers go to the uttermost parts of the earth to see Jerusalem, and in so doing expose their lives to danger. Nor do all such return in safety fiom their journey. Yet crowds of men go every year to Jerusalem to see all sorts of places, and give no excuse for the risk they run of being killed. To see the ruins of Jerusalem I What, I ask, is great in that ? But what a great achievement it is to build a spiritual Jerusalem in the soul ! How many soldiers there are who fearlessly rush into battle, counting their lives vile in comparison with human praise. And yet does the Lord of all, who has promised as a reward a crown of eternal glory, find soldiers endued with a like mind ? How much better it is to die as Paul did, than to be wasted by consumption, to be tortured for many years by gout, to be racked by paralysis, or to suffer a thousand deaths by the disease of the stone ? And let us remember also that death will not come before the time God has appointed. Death is not to be feared under the protection of Christ, who will not suffer a hair to fall to the ground without the will of the Father. Lastly, how does it happen that those who are called to the apostleship are deterred from their duties by the love of life ? It is the first duty of an apostle to spend his life for the gospel. Why, what account of life was taken by Crates the Theban, Socrates the Athenian, Diogenes of Sinope, and all these other philosophers who never knew Christ nor the apostles ? "Bestir yourselves, then, ye heroic and illustrious leaders of the army of Christ ; put on the helmet of salvation, the breastplate of righteousness ; take to yourselves the shield of faith, and the sword of the Spirit, which is the word of God ; have your loins girt with humility, your feet shod with holy affections ; in a word, be clothed with the whole mystic armour for preaching the gospel of peace. Address yourselves with fearless minds to such a glorious work. Overturn, quench, destroy, not men, but ignorance, godlessness, and other sins. For to kill thus is only to preserve. Do not, however, make earthly gain the object of your labours, but strive to enrich the heathen with spiritual treasures. Count it great gain if you save for the Bedeemer souls snatched from the tyranny of Satan, and lead thousands in triumph to Him in heaven. It is a hard work I call you to, but it is the noblest and highest of all. Would that God had accounted me worthy to die in such a holy work, rather than to be consumed by slow death in the tortures I endure ! Yet no one is fit to preach the gospel to the heathen who has not made his mind superior to riches or pleasure, aye, even to life and death itself. The cross is never wanting to those who preach the word of the Lord in truth. To-day even there are kings, not unlike Herod, who mock at Christ and His doctrine. There are men like Annas and Caiaphas, there are scribes and Pharisees who would rather see heaven fall than allow any part of their power or authority to decline. There are craftsmen who rage, as Demetrius did of old at Ephesus against the apostles who endangered his trade by their preaching. There are still Jews who, appearing to be friends of Christ, would sell Him, and give His body to whosoever desired it. There are still the crowds who cry with vindictive hate, Crucify Him ' crucifv Him ! " J GASPARD DE COLIGNY, JOHN CALVIN, AND GUSTAVUS VASA. 119 Gaspard de Coligny and John Calvin (1555-1556). — While yet in the stage of compromise which Erasmus represents, believing that the Church of Eome might be reformed from within, Gaspard de ChatiUon, Admiral Coligny, who became leader of the Hugue nots, and perished on the day of Bartholomew 1572, sent to BrazU missionaries chosen by Calvin. This was the first of two, and only two, Eeformation missionary enterprises. France had sent a ship to Bahia in 1504, and had seen savages brought thence to Eouen in 1509. In the next forty years the famous shipbuUders Ango and his son traded with BrazU from Dieppe, Honfleur, Havre, and Eouen, and fought the Portuguese. The infamous adventurer ViUegagnon, who for cleverly conducting the Scottish Queen Mary and her four attendants from Dumbarton to Brest, had been made Vice-Admiral of Brittany, obtained Admiral CoUgny's support to a project for settling a French colony in BrazU. Like the English Puritans afterwards, CoUgny dreamed of a happier France — La France Antartique — where God might be worshipped in freedom. ViUegagnon, who had been at the University of Paris with Calvin, but had remained a Eomanist, asked his old acquaintance, then in Geneva, to send him Protestants to minister to those of the reUgion in the new colony. Calvin selected Eichier and Chartier, who were joined by twelve others, of whom Jean de Lery became the historian of the expedition. As the persecution went on in France, thousands of Huguenots desired to foUow them. But VUlegagnon basely betrayed his trust. AU the Calvinists returned to France, save five, who were hurled by him from a precipice. The Por tuguese completed the ruin of a colony of which CoUgny himself would have made a land in South America like that soon to be settled by the PUgrim Fathers in the North. As to missionary work in VUlegagnon's Island in the Bay of Eio Janeiro, there were native auxiliaries, and the Calvinists were instant in preaching, so long as they were aUowed, and there were " frequent conversions." But soon the Indians fled from oppression into the forests of the mainland, where the Protestants joined them for a time. Six years after, CoUgny tried a second Protestant colony under Eibaut at Charlesfort in Florida, and again at Caroline. There the settlers were first thinned by famine, then slaughtered by the Spaniards. De Gourgues afterwards avenged France, but had to retire to England, where Queen Elizabeth protected the last survivor of the Huguenot missions to BrazU and Florida. Gustavus Vasa of Sweden (1559) sent out the second of the 120 SHORT HISTORY OF CHRISTIAN MISSIONS. Eeformation missions to the Lapps of Northern Europe, under one Michael Gustavus Adolphus ; opened schools, and had Swedish books translated into the tongue of the people. In 1738 there was such enthusiasm in Sweden for the conversion of its Lapp subjects, that a national subscription was raised fc)r a missionary coUege, and the Diet ordered the translation of the whole Bible. But neither in the Lappmarks of Sweden nor in the land to the north-west of Eussia has the Christianity of this smaU MongoUan people ever been more than nominal. In modern times the evan geUcal people of Sweden find fields for their missionary activities among the Hindoos of Central India and the Mohammedan Gallas of Abyssinia. Frobisher (1576), the first of great English navigators, in his expedition to search for a north-west passage from the Atlantic to India, had with him, Hakluyt teUs us, a chaplain, "Master Wolf all," who left wife and children and a good living with the desire of "saving souls and reforming infidels to Christianity." Oxenstierna (1637), nearly a century after Gustavus Vasa, sent out a Swedish colony to the Delaware, but the work of evangelizing the Eed Indians was carried out by the English and Scottish Puritans in Massachusetts, and by the Moravians and Friends in New York and Pennsylvania. CHAPTEE XL THE DAWN OF MODERN MISSIONS — THE DANISH-HALLE AND MORAVIAN MISSIONS. The Two Eeformation Principles of Missions — Grotius — Walaeus — Lutheran Orthodoxy and Missionary Pietism — Baron von Welz — Leibniz — The Danish-Halle Mission to India — First Foreign Mission Hymn by Bo- gatzky— Hans Eg^de — Missions of the Unitas Fratrum — Comenius, Chris tian David, Count von Zinzendorf — Growth of the Moravian Missions— Franke's and Zinzendorf 's Work. The Two Reformation Principles of Missions. — The Reforma tion begun in the sixteenth century took two hundred years to spirituaUze the Protestant churches of Christendom, and to extend them over the New World of North America. Reckoning from 1512, when Luther naUed his ninety-five theses against the abuse of indulgences on the door of the Castle Church at Wittenberg, it may be said that the Reformation took three centuries to bring the churches back to apostoUc purity of doctrine, worship, and life ; but, besides this, to make them missionary churches in a wider and even higher sense than either the Fathers or the Reformers knew. This the Reformation did by two principles especiaUy. (1) Luther had been careful, as a citizen of the Holy Roman Empire, which was conterminous with Christendom aU throughout the Middle Ages, to base his reforms on the Nicene Creed, which had been approved of by Pope Damasus and gradually departed from by that Pope's successors. Protestantism returned to that pure creed from which it has never since departed, and which in its mission ary enterprises it presents to heathen, Mohammedan, and Jew alike. (2) The Reformation, under Erasmus, Luther, and Calvin, — aU, however, following WicUf, — had put into the hands of the learned the true text of the Greek Testament, and had not delayed to translate the whole Bible into the principal languages of Europe. Thus with the written source of aU Divine truth in the mother tongue, and linked on historically and spiritually to 121 122 SHORT HISTORY OF CHRISTIAN MISSIONS. the ApostoUc Church, the poorest and otherwise most ignorant Christian knew more of the love of God in Christ to himself, and of the commission of Christ to preach that love to aU nations, than the wisest of the pre-Reformation teachers who had sealed up the word of God. The vernacular Bible became a missionary book to Christendom itself ; and when Christians had mastered it somewhat during two centuries, they began to send it to the rest of the world, with missionaries to translate and to preach it. The process of mastering it, after more than ten centuries of doctrinal corruption and spiritual darkness, was slow. But here and there noble souls arose, above their age, to remind their feUows that the missionary covenant stood fast,, that, as in Abraham's case, none truly received the blessing tiU they so propagated it that it might bless aU the famUies of the earth. We shaU note the almost paraUel developments of the mis sionary spirit, first in the Lutheran and then in the English- speaking churches of the Eeformation. Grotius (1559). — The Dutch, being the first to come into personal contact with the peoples of the East, as they graduaUy drove the Portuguese out of the Malay Archipelago, South India, and Ceylon, began weU, but have graduaUy passed through the successive stages of zeal, of indifference, of a compromise with heathenism, and of opposition to evangeUcal missions. The great scholar Grotius wrote his admirable Latin work on the Evidences of Christianity as a text-book for the Dutch missionaries in their preaching to and conferences with the heathen, and this work was afterwards translated into Arabic by Dr. Pocock. Grotius, more over, personaUy influenced seven priests of Lubeck to go out to the East as missionaries. Peter Heyling went to Abyssinia in 1632, and translated the New Testament into Amharic. Walseus, professor in the University of Leyden, which had been founded under remarkable circumstances in 1575, was the first, so early as 1612, to estabUsh a coUege for the training of missionaries. This was ten years before Pope Gregory XV. founded the Propaganda. Hoornbeek, his colleague, wrote at Utrecht his missionary treatise, Summa Controversia cum Gentil- ibus, Judceis, Muhamidis, et Papistis, in 1659. Junius in Formosa, and Baldseus in Ceylon, were Dutch teachers and writers. In Brazil, the Dutch West India Company had as their Governor- General at Pernambuco, John Moritz of Nassau-Siegen. At his BARON VON WELZ. 123 desire, in 1637, eight missionaries were sent out. John Eliot's example gave a new impulse to the Dutch through Dr. Leusden of Leyden. Pietism had passed to Holland from the Puritans. Lutheran Orthodoxy and Missionary Pietism. — The seeds of controversies left by the Eef orniers soon bore a harvest which would have been fatal to the spirituality of the Church but for the Pietists, who fed their faith and zeal on the person of " Christ the sum and substance of the Holy Scriptures," the title of Franke's principal work. The revolt against what has been well caUed by Dr. Warneck, the barren orthodoxy and dead dogmatic controversy of the seventeenth and eighteenth centuries in Germany, began with George Calixtus of Helmstadt and two other professors, who were silenced. The laity who sought evangelical preaching, which was denied in the Lutheran Church, were thus fed by such divines as John Arndt, John Gerhard, and Valentine Andrea. But the man of aU others who brought about the Pietist revival, was " the German Wesley," PhUip James Spener (1635-1705), at Frankfort, Dresden, Berlin, and Halle. He became the spiritual father of the Danish-HaUe Mission to Madras, through the greatest of his followers, August Herman Franke (1663-1727), who in his turn influenced Zinzendorf and the Moravian Missions. Baron von Welz (1664), or more fuUy Freiherr Justinianus Ernst von Welz, however, anticipated aU other Germans in the boldness and vigour of his missionary projects, but he was a generation before the time when they could be responded to. In 1664 this noble precursor of Franke and Zinzendorf published two pamphlets in German, whose titles alone mark the advanced position of the writer. The first was, "A Christian and Loyal Eeminder to aU Eight- Believing Christians of the Augsburg Confession regarding a Special Society, through which, with Divine Help, our EvangeUcal Eeligion could be extended." The other was termed, " Invitation for a Society (Gesellschaft) of Jesus to promote Christianity and the Conversion of Heathendom." He puts to the dead conscience of the Church such questions as ' these : — Is it right to keep the gospel to ourselves ? Is it right that students of theology should be confined to home parishes ? Is it right for Christians to spend so much on clothing, eating, and drinking, and to take no thought to spread the gospel ? Von Welz wrote a third invitation and warning, after he appealed in vain to the Protestants of Regensburg or Ratisbon, where the 124 SHORT HISTORY OF CHRISTIAN MISSIONS. fine Schotten-Kirche testifies to the heroism of those who had first carried the gospel to its people. He urged the establishment hi every Protestant University of a missionary college of three professors, — of Oriental languages, of the methods of converting the heathen, and of geography, beginning with Paul's journeys ; bursaries also to be founded. FinaUy he gave himself. Laying aside his title, he was consecrated by the fanatic Breckling, " an apostle to the heathen ; " and taking with him 36,000 marks, he went to Dutch Guiana, where he found a lonely grave. The atti tude of Lutheranism to missions, at the close of the seventeenth cen tury, is weU marked by the superintendent of Regensburg, Ursinus, a theologian who, "otherwise exceUent," declared the heathen to be " dogs and swine," and the noble Welz to be a " dreamer." If he was, being before the time, how very far were the churches bekmd that of the first three centuries of which their reformed creeds were the boasted, and in other respects the precious outcome ! Leibniz (1646-1716). — It was left to a layman, a non-theo logian and the thinker of his time, to rouse the Church to its duty. Led by a scientific interest, and influenced by the action of the Jesuit missionaries at Peking, the great philosopher proposed that German missionaries should be sent, by way of Russia, to China. In 1700, when the Berlin Academy of Sciences was founded, he caused the design to be inserted in its statutes. But, while wo rejoice to record this alliance of the scientific with the missionary spirit, it is not of such stuff that pioneer missionaries are made. The spiritual must come first, and that was found about the same time in the Pietists, the Methodists of Germany, as Franke was then John Wesley. The Danish-HaUe Mission to India. — In Denmark, Luther anism was as barren as in Germany till Pietism found its way there, and, in the first instance, to the court of King Friedrich IV. Dr. Liitken, one of the royal chaplains, and formerly in BerUn, was the first, in 1704, to represent to the Danish king the duty of seeking the conversion to Christ of those Hindoos who had been his subjects since the Danish East India Company had purchased the Tranquebar town and territory from the Eaja of Tanjore in 1621. The good king at once empowered his chaplain to look out for men of piety, common sense, and abUity, to learn the Oriental languages, and to reason with the heathen in a Christian spuit ; he gave a royal subvention of 9000 marks. Liitken at once THE DANISH-HALLE MISSION TO INDIA. 125 founded at Copenhagen a Collegium de Cursu Evangelii Pro- movendo, to train the missionaries of the future ; and meanwhile applied to his friend Franke at Halle to select missionaries fit to be immediately sent out. Bartholomew Ziegenbalg, and Henry Plutschau, students first trained by Lange, of the same Pietist school, in the gymnasium at Berlin of which he was rector, were happily chosen. Sent forth from Copenhagen on 29th November 1705, by Dr. Bornemann, Bishop of Zealand, they did not reach Tranquebar tiU 9th July 1706. Having touched at the Cape, then under the blighting rule of the Dutch, they sent home such an account of the Hottentots, who were denied Christian instruction and baptism, as moved the Moravians to begin the first mission to South Africa. These, the first Protestant missionaries to India, which had been under British as well as Danish and Dutch influence for a century, sat down among the native children, writing on the sand with their fingers, to learn the Tamil language. In that and in Portuguese they opened Christian schools, and began to translate the Catechism and the New Testament. They found the Danish officials more hostile to them and their work than even the Brahmans. On the 12th May 1707, ten months after their arrival, they publicly baptized five adult heathen slaves of Danish masters; on the 14th August they opened their first church under the name of " New Jerusalem," and on 5th Septem ber they baptized nine adult Hindoos. Next year Ziegenbalg made his first preaching tour into the kingdom of Tanjore, and at Negapatam he held the first of those friendly conferences with the Brahmans, the pubhcation of which — as of his letters to Lange and Franke — excited a widespread interest in Europe. The "open door" began to result in "open eyes." Even the EngUsh East India Company offered to help the mission, by con veying books and letters free of charge. On 17th October 1708, Ziegenbalg began his Tamil translation of the New Testament, the first attempt worthy of the name to give one of the peoples of India the word of God in their mother tongue. The English Pro pagation Society, established in 1701 rather for colonial than foreign missionary objects, sent out assistance in money and in books, and three German coUeagues, one of whom was Grundler, joined them. The EngUsh Society for Promoting Christian Knowledge, established in 1699, undertook to receive funds for the mission. Sent out originally on an engagement of three or four years, Ziegenbalg resolved to Uve and die in India ; while Plutschau did not return tUl iU-health forced him to seek home in 1711, after 126 SHORT HISTORY OF CHRISTIAN MISSIONS. the first Tamil Testament had been completed, the first dictionary was weU advanced, and the first printing-press had reached them. Pliitschau took with him to HaUe, for education as a missionary, the convert Timothy, the first born Hindoo who had visited Europe. In 1715 Ziegenbalg also was sent home by the physicians. He was presented to King George I., who wrote to the missionary on his return to Tranquebar, a letter dated "at our palace of Hampton Court, the 23rd August a.d. 1717," expressing satis faction "not only because the work undertaken by you of con verting the heathen to the Christian faith doth, by the grace of God, prosper ; but also because that, in this our kingdom, such a laudable zeal for the promotion of the gospel prevaUs." Notwith standing, a fuU century was to pass before the Church of England sent its own missionaries to the heathen. In 1719, at the early age of thirty-six, in the midst of labours too abundant, Ziegenbalg died, as at his request they sang to him, with the accompaniment of the violin, his favourite hymn, " Jesus meine Zuversicht " (" Jesus my Confidence "). In 1849 Dr. Duff visited the spot, the "new" church of 1718 which Ziegenbalg reared in place of the old one swept away by the sea ; the house which he built, with the remains of the afterwards famous old Ubrary of the mission. "I mounted the pulpit, and, with no ordinary emotion, gazed around from the position from which Ziegenbalg, and Grundler, and Schwartz so often proclaimed free salvation to thousands, in Tamil, German, Danish, and Portuguese. At the end of one of the wings on either side of a plain altar, lie the mortal remains of Ziegenbalg and Grundler, — two such men of brief but brilliant and immortal career in the mighty work of Indian evangeUzation. Theirs was a lofty and indomitable spirit, breathing the most fervid piety." Ziegenbalg left 355 converts and numerous cate chumens, a complete Tamil Bible, a dictionary, a mission seminary, and schools. "Certainly," is Duff's verdict, "he was a great missionary considering that he was the first; inferior to none, scarcely second to any that foUowed him." Franke was the first to pubUsh, after 1710, regular missionary reports, under the title of " History of EvangeUcal Missions in the East for the Conversion of the Heathen." At this time, too, there appeared the first foreign missionary hymn, by Bogatzky, known for his Golden Treasury, — " Wach aufdu Geist der ersten Zcugen." "Wake up, thou spirit of the first martyrs." EGEDE — ORIGIN OF MORAVIAN MISSIONS. 127 The orthodox Lutherans checked the attempt to make the Danish -HaUe movement a Church Mission. When German rationalism undermined it at the close of the eighteenth century, the Church of England Missions rescued it for a time tiU the Dresden-Leipzig Lutheran Mission took it up. Franke's missionary zeal was to some extent directed by the proposal of Leibniz, whose China project he advocated in his Pharos Missionis Evan gelical, seu Concilium de Propaganda Fide, per Conversionem Ethnicorum Maxime Sinensium. Hans Egede (1686-1758), a Norwegian pastor, was sent forth by the Copenhagen CoUege to Greenland in 1721, which also sent Thomas von Westen (1716-1722) to Lapland. Moved at first by' a desire to search out and preach the gospel to the descendants of the ancient Norse settlers in Greenland, Egede and his like-minded wife, Gertrude Rask, soon burned with zeal to convert the Eskimos. With some forty settlers in 1721, he laid the foundation of the modern colony of Christian Eskimos, of which Godthaab, or God's-haven, is the capital. The hardships and disappointments which he suffered resulted in the return of many of his associates, and in the order of the good King Fried- rich's successor, Christian VI., to discontinue the settlement. There happened to be present at the coronation of that king, as representing the Saxon court, the Count von Zinzendorf. At Copenhagen, in 1731, he met with two Eskimos who had been baptized by Egede, and heard with sorrow that the mission was to be broken up. His attendants also heard from a negro named Anthony of the oppression of the slaves in the West Indian island of St. Thomas, and of their readiness to receive the gospel, which there was no one to preach to them. That visit of Zinzendorf was the beginning of the Moravian Missions. Missions of the TTnitas Fratrum. — In 1457, sixty years before Luther naUed his theses on the door of the Wittenberg church, at Kunewalde, eighty miles from Prag, the persecuted foUowers of Huss formed themselves into the Church of the Brethren of the Love of Christ. By 1467, these Bohemians, certain Waldenses, and the Moravians united as the Unitas Fratrum. By their enemies, who drove them into dens and caves of the earth, they were caUed "pitmen" or "burrowers;" yet when the German Reformation woke, they numbered four hundred churches, they translated the Bible into the Bohemian tongue, and they spread 128 SHORT HISTORY OF CHRISTIAN MISSIONS. it widely by means of the printing-press. On the accession of Ferdinand II. in 1617, the anti-reformation of the Jesuits nearly exterminated the martyr Church of Bohemia. Its last bishop, of the Moravian province, was the famous Kornensky, known to literature as the greatest of early educationists and phUologists, John Amos Oomenius. The vernacular Bible kept a few rem nants of the Church of Huss aUve tiU 1715. Then Christian David, an ignorant Romanist, was converted by it, and from the Moravian province of intolerant Austria, he led a company of godly emigrants into the neighbouring Saxon SUesia. There the steward of Count Zinzendorf, in his master's absence at Dresden, invited them to cut wood and build. The visitor who takes train from Dresden for fifty mUes, past the Bautzen of the first Napo leon's wars and the Hochkirch of Friedrich the Great's, comes to Herrnhut, the " Lord's watch," and on a monument in a grove near the highway he reads this inscription : " On this spot was felled the first tree for the settlement of Herrnhut, June 17, 1722. ' Yea the sparrow hath found an house and the swallow a nest for herself where she may lay her young, even Thine altars, 0 Lord of hosts, my King and my God.'" Hero settled the spiritual descendants of Huss and Wiclif, and here their little Presbyterian Church, with humble bishops like those of Columba's and Knox's time, became, in 1732, a missionary Church in the same sense in which, during apostolic times, every Christian was a missionary. The whole number was not larger than 600 a century and a half ago ; now the members are about 100,000 in three provinces,— the Continental, EngUsh, and American, — each under a Synod. AU are confederate under a General Synod, meeting at Herrnhut every decade; the last, or twenty-ninth meeting, was held in 1879. Count von Zinzendorf (1700-1760) was grandson of an Austrian noble who, for conscience' sake, surrendered aU his estates, and whose son became a minister of the Elector of Saxony at Dresden. If grace can be inherited, young Zinzendorf is a case in point. Spener was one of his sponsors ; his grandmother and aunt, who trained him, were Pietists. At four years of age he made this covenant with Christ : " Be Thou mine, dear Saviour, and I wUl be Thine ; " and from the window of his grandmother's castle he used to toss out letters to the Lord, teUing Him all his heart. At ten he was made a pupU of Franke at Halle ; there he formed circles for prayer, whUe he was foremost in his Greek and GROWTH OF THE MORAVIAN MISSIONS. 129 Latin studies. Sent to Wittenberg that he might become worldly enough for the high position for which his uncle destined him, he became an ascetic for a time, and when only eighteen his mediation was accepted by the polemic theologians of HaUe and Wittenberg. AU the seductions of Paris and the other cities of Europe which he visited, did not draw him from Christ, nor did the temptations of Dresden, when he became Aulic counseUor there. But his saying ever was that which Tholuck adopted as a motto: "Ich hab' eine Passion, und die est Er, nur Er" ("I have one passion, and that is He, He alone ! "). At school he had formed his fellows into " The Order of the Grain of Mustard Seed," which pledged them to seek the conversion of others, heathen and Jews. When he married Erdmuth Dorothea, sister of the twenty-ninth Count of Reuss, the two covenanted with the Lord to cast aU ideas of rank away, and to be ready, pUgrim- staff in hand, to go to the heathen and preach the gospel to them. During the marriage tour they found Christian David's fugitives from Moravia in their new home at his estate of Berthels- dorf. These he regarded as "a parish destined for him from eternity." All his property he surrendered to the work, not of organizing a sect, but of forming circles of pious soiUs within the Lutheran Church, as Wesley — learning from him — sought to do in the Church of England. Growth of the Moravian Missions (1732-1882).— The seal of the Unitas Fratrum, earUer and later, was, on a crimson ground, a lamb bearing the resurrection cross, from which hangs a banner of triumph with the motto, " Vicit Agnus Noster; Eum Sequamur " ("Our Lamb has conquered; Him let us follow"). The same year saw Dober, a potter, and Nitschmann — 21st August 1732, a festal day of the Moravians — set out for St. Thomas, wiUing, if need be, themselves to become slaves for Christ's sake ; and the two cousins Stach and Boemish offered themselves for Greenland, where Egede welcomed the former with Christian David, and they established the settlement of Ny or New Herrnhut. In 1734 a mission was begun to the Red Indians, especiaUy of the States of New York and Pennsylvania. There in 1749 the Moravians were protected from the intolerance of some of the colonial and military authorities by an Act of the British Parliament, and David Zeisberger(1721-1808) became the apostle of the Delawares. Zinzendorf himself, and Spangenberg, his successor and biographer, visited the American missions, and formed the first Moravian 130 SHORT HISTORY OF CHRISTIAN MISSIONS. Church of converted Indians, in 1742, at Shekomeko. Near thin the Scottish agent, David Brainerd, began his work the year after, at a place now known as Brainerd's Bridge, sixteen miles east of Albany. In 1735, a missionary was sent from Herrnhut to the Indians of South America. In 1736, Georg Schmidt, the Bohemian Bunyan, after six years' confinement for the truth, was sent forth to the Koi-Koin ("men") and Bushmen, the yellow race of South Africa, whom the Dutch contemptuously caUed Hottentots and treated as beasts, until the Moravian missionary and the English Government interfered. No fewer than eighteen separate missionaries went forth from the Uttle viUage of the Lord's Watch within the quarter of a century after 1732. In 1850, when Joseph Latrobe, brother of the Moravian agent in London, was Governor of Port PhilUp, two brethren began a mission to the stUl lower blacks of Australia, to the north and east of Melbourne. Most pathetic as weU as heroic of aU the Moravian missions, however, has been that which Gutzlaff urged, to the Tibetans (1856). Of thirty volunteers, two laymen were chosen, PageU and Heyde, afterwards joined by Dr. Jaschke, the greatest Tibetan scholar. Refused a road by Russia, they were welcomed by the EngUsh in India, and settled at Kyelang in Lahoul, Poo in Kunawar, and Leh in N. Kashmir. There, snowed up for three-fourths of the year, they and their devoted wives have lived and — in the PageUs' cases — died for the stohd lama- worshippers, from whom they have now some forty converts, while Dr. Jaschke, aided only by a lithographic press for a time, translated much of the Scriptures into Tibetan, and prepared Tibeto - German and Tibeto -EngUsh lexicons. Lord Lawrence, when Viceroy of India, and his court did many an act of kindness to them from Simla. At Poo, in the early days of 1883, first Mr. Pagell and then his wife died within a few days of each other, after a quarter of a century's labours, and were buried by a faithful catechist. For five months their coUeague at Kyelang could not visit the spot, because the Himalayan passes were snowed up. In all missionary Uterature there is no story so pathetic as that told by the Buddhists themselves of the devotion, the sickness, the death, the burial of the heroic couple. We have stood by the now neglected graves of the Brethren in the Nicobar Islands, where many perished after even greater sufferings, with none, not even a solitary convert, to close their eyes. In August 1882, the Moravian Church celebrated the 150th anniversary of its foreign missionary work. It began in 1732 with two missionaries, who CHARACTER OF FRANKE's AND ZINZENDORF's WORK. 131 had £1, 4s. between them, and it has thus grown. In 1782 there were 27 mission stations, served by 165 missionary brethren and sisters. In 1832 the work comprised 41 stations, with 40,000 persons in charge, served by 209 brethren and sisters ; while during the first century 1199 persons (740 brethren and 459 sisters) had been sent as missionaries. In July 1881 there were 113 stations ; 315 missionaries (165 brethren and 150 sisters), among these 30 native missionaries, and in addition 1471 native assistants ; there were 211 schools with 16,437 pupils (in addition, 89 Sunday schools with 6651 children and 6219 adult scholars) ; while the number of persons under care of the missionaries was 74,440, of whom 25,298 were communicant members, the remainder being chiefly baptized children (26, 836) and adult candidates for full membership (14,477). The total number of missionaries, brethren and sisters, who have been sent out by the Moravian Church during these 150 years, is upwards of 2170. The cost of maintaining this foreign mission work, including the schools, is upwards of £52,000 per annum, raised from the contributions of the con verts, the proceeds of trade and agriculture, government grants for schools the interest of endowments ; while £19,728 is the result of collections, con tributions, donations, and legacies from members and friends of the Church The cost of the administration is 3J per cent, of the total expenditure. Character of Franke's and Zinzendorf 's Work. — The Pietists did much, in aim and in result, to redeem Lutheranism and the evangelical Christianity of the seventeenth and eighteenth cen turies from the reproach of unbroken spiritual barrenness. But, at the best, and in the light of Christendom and the Church's duty, of heathendom and Islam and the Church's knowledge of them, the Pietist missions were (1) smaU in themselves, (2) conducted' by men generaUy uneducated and untrained, (3) directed to races and tribes too obscure, savage, or transient to influence the great centres and citadels of heathendom, the great non-Christian and anti-Christian systems and civilisations. The Church of the living God, as such, stood haughtily aloof, as the Pharisees had done when Christ consorted with publicans and sinners. That had to be won as a Church with numbers, resources, organization, in dependence, and the authority given by the Spirit to all its living members combined under the commission of its Head. The Moravian Brethren in Germany, the Puritans and Nonconformists in England, the Seceders and Societies in Scotland, added to the fact that they were the pioneer missionaries the reaUy greater fact that they led the Church to become the federation of missions winch has marked our nineteenth century. What the Moravians began in 1732, it was left to William. Carey to develope in 1792. CHAPTER XII. THE DAWN OF MODERN MISSIONS — THE ENGLISH IN NORTH AMERICA AND IN INDIA. The Open Door— Scotland — England — George Fox and Penn — The Pilgrim Fathers — The First Protestant Missionary Corporation — Cromwell — John Eliot — The Mayhews and Brainerds— The Wesleys— The East India Company — Schwartz — Kiernander — The Real Missionary Influence of the East India Company. The open door gives the open eye, say the Germans. Eather, in the development of His kingdom and the building of His city, God opens both the doors of the world and the eyes of the faithful together. In the time of preparation, all through the eighteen Christian centuries, the open door generaUy came first. Waves of barbaric invasion swept down from north and east on the Church, the Turkish conquest of Constantinople spread the Eenaissance over Europe, the Crusaders brought back some knowledge of the Eastern world, the New World was discovered, but only the Spaniards, the Portuguese, and the Dutch carried a Christianity of compromise to the heathen races. In this century the mis sionary has often been the first to open the door of discovery and commerce. It has been so altogether in North America, partly in India, very largely in Africa. With the opening of the seven teenth century the time came, in God's providence, for the English to take the lead in colonization and commerce. It was the open eye that led the English Puritans to New England. It was the English East India Company that opened India — often against its wiU — to Christ, when Portugal and the Netherlands had been rejected. Scotland. — The missionary development of the Eeformation was arrested in Scotland and England as it had been in Germany, so that only a few obscure and persecuted but spUitual and heroic Christians sought the conversion of the nations, and that by 133 THE MISSIONARY DAWN IN SCOTLAND. 133 unorganized agencies outside of the Protestant Churches. We have seen that Lutheranism became fossilized into a stony ortho doxy and polemical dogmatism, leaving it to a few Pietists and United Brethren to preach and suffer for the kingdom of Christ. In Scotland, where the whole people, after successful struggling for civU freedom, carried out the Eeformation in its most radical form, the seU-seeking "Lords of the Congregation" plundered church and school and poor alike of the Abbey properties, and persecution foUowed in its most pitiless form. The Covenanters had enough to do in keeping the Presbyterian Church from being altogether consumed by the flames. In the Pictish and Saxon times, the Scots had been the missionaries of a free and spirituaUy independent Church, as opposed to the Eomanism of Augustin of Canterbury and of Boniface. In the wars against English invasion, they had vindicated those principles of civil freedom which have become the Ufe of the constitution. Now their contribution to the missionary cause was the triumphant assertion of the crown or kingly rights of Jesus Christ to the faith and obedience of every man, and to the loyal service of every Church, free from priestly interference or civil coercion. John Knox wrote in the first Con fession (1560) of the Church of Scotland the old text of Chrysostom and Luther, but without their eschatological gloss, which destroyed the evangelic meaning of our Lord who spoke it : " And this glaid tydingis of the kyngdome saU be precheit through the haiU warld for a witnes unto all natiouns and then sail the end cum." In 1647 the General Assembly recorded the gospel desire for "a more firm consociation for propagating it to those who are without, especially the Jews." In 1699 it enjoined the ministers whom it sent forth with the unhappy Darien expedition to labour among the heathen, and the year after it added: "The Lord, we hope, wiU yet honour you and this Church from which you are sent to carry His name among the heathen." Ten years after that, in 1709, the Society in Scotland for Propagating Christian Knowledge was founded, chiefly for the evangelization of the Highlands. It has just been re-organized. It received endowments for foreign missions also, which it applied for a time in America, and, at a later period, in Africa and India, on a trifling scale. England. — The Eeformation which Wiclif, two centuries before, had begun to make by and for aU the people, as in Scotland, became under the Tudors a twofold movement, which issued in a comprehensive but sacerdotal Church of England, and in those 134 SHORT HISTORY OF CHRISTIAN MISSIONS. who were first caUed Puritans and afterwards Nonconformists. The evangeUcal refugees whom the intolerance of Mary drove to the Continent, learned at Frankfort, and especially at Geneva, a purer and hardier Protestantism than that of the Prayer-Book of Edward VI. Those who returned — the most pure in life as weU as doctrine, and the most learned men of then day — found Elizabeth determined to mould a Church of her own, wide enough to contain Eomanist and Genevan, whUe, under the Bishop of Peterborough, these noble witnesses to Christ's truth showed, at Northampton, that the Church in England might have been made truly catholic and purely evangelical, free and loyal. In 1572 the first presbytery was formed in England, by some who took warning from the massacre of St. Bartholomew which had just occurred. Elizabeth induced Parliament to launch the first Act of Uniformity. Under pain of death for "heresy," the attempt had been vainly made to compel all to think alike. From this time the stiU more fruitless effort was made to force aU to worship God alike by conforming to Elizabeth's compromise, and Nonconformity became the watchword of all free Englishmen. It proved a mis sionary word, for it sent the Puritans to America, to succeed where the Huguenots and the Dutch, foUowing the Spaniards and Portuguese, had faUed. In 1588, the year of the destruction of the Spanish Armada, Sir Walter Raleigh gave a donation of £100 to the Virginian Company " for the propagation of the Christian religion in that settlement." This is the first recorded missionary donation in England. George Fox (1624-1691), the shoemaker of Leicestershire who founded the Society of Friends, began, in 1643, to preach, aU over the Midlands, righteousness, temperance, and judgment to come. A visit to America fired his soul with sympathy for the negro and a hatred of slavery. Thomas Carlyle writes of the peasant saint and missionary thus : — " Sitting in his stall, working on tanned hides, amid pincers, paste-horns, rosin, swine-bristles, and a nameless flood of rubbish, this youth had nevertheless a living spirit belonging to him ; also an antique Inspired Volume through which, as through a window, it could look upwards and discern its celestial home. . . . Stitch away, every prick of that little instrument is pricking into the heart of slavery." In his epistles on the importance of faithfulness, which have ever since WILLIAM PEKN. 133 formed part of the Christian Discipline of the Quakers, Fox thus wrote: — "All Friends everywhere, that have Indians or blacks, you are to preach the gospel to them and other servants, if you be true Christians, for the gospel of salvation was to be preached to every creature under heaven." In 1661 three of his followers were moved to go towards China and Prestcr John's Country. Of these, Eichard Costrop fell ill and died, while John Stubbs and Henry Fell reached Alexandria, and there delivered their message to Turk, Greek, and Papist. George Eobinson obeyed " a caU " to preach in Jerusalem. Mary Fisher faced the Sultan Mahomet IV. with impunity. WilUam Penn (1644-1718) showed this spirit on a large scale, in his relations with the Indians of the magnificent territory which he purchased from them, as well as from Charles II., between the States of New York and Maryland, since known as Pennsylvania, a State nearly as large, as beautiful, and as rich in minerals as Scotland. The PUgrim Fathers were the first Puritan missionaries. Fleeing from Lincolnshire to Amsterdam, under their pastor John Robinson, a congregation of " the Lord's free people " sailed, in 1C20, in the Mayflower, and landed at New Plymouth on the coas'i of Massachusetts. The hundred souls of that day have increased above fifty milhons in the Eepublic of the United States, and four and a half in the British Dominion of Canada. The Eed Indians have given place tUl they are under haU a mUlion at the present day, and often owing to causes the responsibiUty of which rests on churches slow to learn Christ's last and greatest law of toleration, and especiaUy on civU rulers whose path has been marked by fraud and war. Even the venerable Eobinson had reason to write to the Governor of New Plymouth : "0 that you had converted some before you had killed any ; " and the one stain bewailed by Americans since the extinction of slavery, is the official policy towards the Eed Indians, a stain from which Canada is said to be free. But the PUgrim Fathers did not lose time in caring for the natives, — one of then number was set apart " to promote the conversion of the Indians." In December 1621, an elder, Robert Cushman, appealed to England on behalf of " these poor heathen," and in 1636 the colony legislated for the "preach ing of the gospel among them." Meanwhile the Scottish James, from whose training so much had been expected, had, in 1622, issued a proclamation, declaring zeal for the extension of the gospel to bo the special motive for colonizing the New World ; 136 SHORT HISTORY OF CHRISTIAN MISSIONS. and in 1628, Charles I. gave Massachusetts colony its charter, asserting this as "the principal end of the plantation," that the colonists may "win and invite the natives of the country to the knowledge of the only true God and Saviour of mankind and the Christian faith." In 1646 the Colonial legislature accordingly passed an Act for the Propagation of the Gospel among the Indians. The First Protestant Missionary Corporation was undoubt edly that created, not by a Church, but by the Long ParUament. In one sense Cromwell was a missionary. In 1644 some seventy English and Scottish pastors petitioned Parliament to encourage the sending of missionaries to America and the West Indies. In 1649 an ordinance was passed creating the "Corporation for the Propagation of the Gospel in New England," and ministers were enjoined to read it from the pulpit and make coUections for it. The Universities of Oxford and Cambridge wrote to the ministers, urging them to stir up the people to the good enterprize. The army — an almost theocratic force at that time — helped with money, for the country was slow to respond. StiU capital enough was raised to purchase lands yielding nearly £600 a year at that time. Thus the nation as such became the first missionary society, and the corporation was its executive. The Red Indians were the first heathen who had become British subjects, and CromweU was not slow to send them the pure gospel, as we shaU see, at the hands of EUot and the Mayhews, of "Mistris Bland," the first EngUsh woman missionary, and others whose names are entered with fuU detaUs in the accompt sent annuaUy to the Corporation in London by the Commissioners of the United Colonies. It is significant that, on the restoration of Charles II., attempts were made to rob the Corporation, on the plea that it was dead in law. But in 1662 it was revived under a new charter (and still exists) by another great lay missionary of the time, the famous son of the great Earl of Cork, Robert Boyle. For thirty years he was governor of the Corporation, and the constant correspondent of Eliot and the other missionaries. Prevented from himself heading a "missionary company for the propagation of the gospel among the heathen natives of New England, he founded the Lectures which bear his name, as an annual missionary appeal." He left the residue of his estate to found the Christian Faith Society for the infidels in Virginia. As a director of the East India Company, he did even more for the early evangelization of India than of the Moheecan Indians. He learned Hebrew, Syriac, and JOHN ELIOT. 137 Chaldee, that he might be as much a master of Biblical criticism as he proved to be of Baconian physics, when he founded the Royal Society. He had the Gospels and Acts translated into Malay, and he circulated these and the Arabic translations of his friend Pocock, at his own cost, in all countries where these tongues were spoken, besides Welsh and Irish Bibles at home. Nor should we part from Cromwell without mentioning his plan for converting old Chelsea College into the seat of a council for the Protestant religion, to tram evangelists for the East and West Indies, for Turkey and Scandinavia, and for the enlightenment of the Romish Church which had caused the slaughter of the Vaudois bewailed in MUton's sonnet. Dr. Hyde proposed, in 1677, that Christ Church, Oxford, should be used for the purpose, and Boyle revived a project for India which Dean Prideaux submitted to William III. in 1694. John Eliot (1604-1690) was the first Puritan missionary of renown. Born at Nazeing in Essex, master of the Bible in the originals, and a distinguished student at Cambridge, he became a teacher and an earnest Christian, under Mr. John Hooker in the Grammar School of Little Baddow. At twenty-seven he fellowed the Pilgrim Fathers to freedom in New England, reached Boston a year after its foundation in 1630, was ordained Pres byterian minister of Roxbury, and gave up the remaining fifty- eight years of his life to the evangelization of the Pequot tribe of the Iroquois nation. Like WUliam Carey more than a century after, Eliot possessed the three gifts of grace, learning, and toil. His biographer Cotton Mather remarks that Toile is the anagram of his name ; and he himself, the most modest of men, like Carey, closed his grammar of the Indian language with the remark, "Prayer and pains, through faith in Jesus Christ, will do anything." It was in 1646, at the age of forty-two, when the legislatures, Colonial and English, were in accord on the subject, that Eliot felt himself fully equipped for the spiritual campaign. Not till 1660 was he convinced that he had trained his converts up to the high Puritan platform, and then he at once baptized and admitted to the Lord's Supper the first Red Indians, who formed a church at Natick, on Charles River, eighteen miles from Boston. In 1661-63, the Moheecan Bible, the first Bible printed in America, was printed by him at Cambridge, the now famous Boston suburb, and this was followed by a succession of original works and translations chiefly from Richard 138 SHORT HISTORY OF CHRISTIAN MISSIONS. Baxter. The Bible, said to have been written with a single pen, was presented to Charles II., Clarendon, and the two Universities. At Cambridge, the seat of Harvard University, a small Indian college was erected to train twenty native pastors and teachers. Before he passed away, at eighty-six, with the words " Welcome, joy," on his lips, he saw 1100 Indian members in six churches, one under John Hiacooms, the first native minister, on the Island of Martha's Vineyard, and one his own successor at Natick, named Takawompbait. In the English and French and American wars that foUowed his death, the Moheecans became extinct ; the story is weU told by Cooper in his Last of the Mohicans. In 1836 only one hut with four inmates of mixed Indian and negro blood represented the work of John Eliot. Now we look with pathetic interest at the rare copies of a Bible which there is none to read. But did the great, the gracious, the learned evangelist's work perish1? No more than did that of Abraham when he was laid in the cave at Hebron, in his only purchased possession in all the land of promise. The Mayhews and Brainerds. — An example to the many colonists and captains of labour who still settle in India and among native races, Thomas Mayhew, Esq., Crown patentee of Martha's Vineyard, Nantucket and Elizabeth Isles, off the coast of New England, devoted his own profits and his sons' and grand sons' lives to the conversion of the Red Indians. In 1650 the first two "powaws" or wizards were converted, with the result that a great company became obedient to the faith. Not till 1806 did the last missionary Mayhew pass away, at the great age of eighty-nine, — an apostolic succession extending over a century and a half. On the mainland at Meshpee, fifty miles from Boston, Mr. Bourne worked along with Eliot and others representing the New Plymouth colony. In 1734-49, Mr. John Sergeant used past experience to devise plans for the conversion and civilisation of the Indians on the River Housatunnuk, not unlike those of the Free Scottish Mission to the Kafirs at Lovedale and Blythswood now. He was succeeded in 1751, at Stockbridge, by the great thinker and divine Jonathan Edwards, who in 1758 became president of the New Jersey College at Princeton. But Edwards is more closely still connected with early missionary enterprise, as the friend and biographer of the young and ardent David Brainerd (1718-1747), who at the early age of thirty handed on his work among the Indians of the Delaware fork to his brother THE EAST INDIA COMPANY AND MISSIONS. 139 John. Both were agents of the Scottish Propagation Society,— the latter tiU the American War of Independence. David Brainerd's brief missionary career of three years, and his spiritual breathings, which, like Henry Martyn's half a century after, have made his name almost a household word, were influenced, like Edwards, by Whitefield, who, with John and Charles Wesley, was the outcome of the evangelical revival which succeeded Puri tanism, and was the lineal descendant of the Pietists Franke and Zinzendorf, who again had sprung through Hus from the teaching of WicUf. The first speciaUy foreign missionary of Wesleyan Methodism was the intrepid and self-denying Dr. Coke, who worked from 1786 among the negro slaves in the West Indies, to 1814, when he died, off Ceylon. But the Methodism of the Wesleys and of Whitefield, of Fletcher, Coke, and Lady Hunting don, Uke the Reformation from which it sprang, was rather directly a home than a foreign mission, till 1813, when the General Wesleyan Methodist Missionary Society was established. As a foreign mission, especiaUy in Jamaica, the Methodists suffered hardships, even to the death, in their philanthropic efforts to ameliorate and abolish the horrors of slavery. Indirectly White- field did more than if he had himself been a foreign missionary, for the freedom of the slave and the extension of missions which mark the nineteenth century, by becoming the spiritual father of John Newton, and probably Cowper the poet ; of Claudius Buchanan and William Wilberforce ; of Thomas Scott and, through him, of William Carey ; and of the rest of the band of evangelical fathers, lay and clerical, Episcopal and Nonconformist, who irradiate the closing years of the eighteenth century. The Methodist revival, begun by John Wesley, who was at first a missionary to Georgia, reached with the nineteenth century the evangelicals of the Church of England, and helped to create the Church Missionary Society. The East India Company, in the 258 years of its existence, from Queen Elizabeth to the Queen-Empress Victoria, proved all unwiUingly to be the most noteworthy servant of Jehovah since the empire of Cyrus the Great. On the last day of the year 1600, "The Governor and Company of Merchants' of London trading with the East Indies " received their first charter from Queen Elizabeth. Gradually the traders, first at Surat in 1613, became territorial proprietors, then, at Madras in 1639 ; political rulers or virtual sovereigns, only subordinate to the imperial power at Delhi, 140 SHORT HISTORY OF CHRISTIAN MISSIONS. on 12th August 1765, eight years after CUve's victory at Plassey; and then, on 1st November 1858, the Company gave place to the direct rule of the Crown and Parliament of Great Britain. That is, practically as weU as constitutionaUy, the Christian people of England, Scotland, and Ireland became trustees for the good of the people of India, now 270 miUions in number. Thus each citizen of Great Britain and Ireland is immediately and individu- aUy responsible to God for the discharge of that trust, the greatest in all history. Edward VI. had issued instructions to the navigators whose success resulted in the estabUshment of the Company, to the effect, in the words of the chronicler of Sir Humphrey Gilbert, that " the sowing of Christianity must be the chief interest of such as shall make any attempt at foreign discovery, or else what ever is builded upon other foundation shaU never obtain happy success or continuance." Sir Humphrey's step-brother, Sir Walter Raleigh, cared for the conversion of the natives in the first English colony, that of Virginia, and the first baptism of a native is recorded as having taken place on 13th August 1587. About the same time that Grotius wrote his treatise, De Vcritate Reli- gionis Christiana}, for a similar end, John Wood, D.D., in 1618 published The True Honour of Navigation and Navigators, dedicating it to Sir Thomas Smith, governor to the East India Company. Like the royal and Puritan planters of the American colonies, the directors of the East India Company at first professed their desire to Christianize the natives of India. Each of their East Indiamen was provided with a chaplain, and also each of the central factories at Surat and Bombay, Madras, Hoogli, and Calcutta. Henry Lord is the first " preacher to the Honourable Company of Merchants," with whose name we meet so early as 1616. He joined Lescke, the chaplain at Surat, and proved himself at once a good missionary to the natives and the earliest Oriental scholar, by his now rare book on the Hindoos and Parsees, A Display of Two Forraigne Sects in the East Indies, 1630. The Company's representative at the Imperial capital of Agra at the same time was Joseph Saalbank, a layman who urged the Company to send out "not only solid and sufficient divines that may be able to encounter with the arch-enemies of our religion, but also godly, zealous and devout persons, such as may, by their piety and purity of life, give good example to those with whom they live." One of Lord's successors was Terry, who was the THE EAST INDIA COMPANY AND MISSIONS. 141 chaplain of Sir Thomas Roe's embassy from James I. to the Great Moghul, and who reported that the natives said of the English, whom alone they knew : " Christian religion, devil reUgion ; Christian much drunk ; Christian much do wrong ; much beat, much abuse others." Thus early are we introduced to what has proved to be one of the greatest obstacles to the acceptance, by heathen and Mohammedan, of pure Christianity in aU lands. Thomas Coryate would hardly be caUed a mis sionary now; but this eccentric and indomitable traveller, who died at the seaport of Surat in 1617, was so roused by the usual call of a MooUa to prayer, that he ran to an eminence opposite the mosque, and shouted in Persian, " There is no god but God and the Lord Jesus the Son of God, and Mohammed is an impostor." There were some excellent Christian men among the Company's early governors, such as Kerridge at Surat; Oxenden, who in 1681 raised money for the first church in which the English should worship, and the natives " observe the purity and gravity of our devotions ; " Aungier, who looked forward to the time when " the merciful pleasure of God should touch the natives with a sense of the eternal welfare of their souls," and his friend Streynsham Masters, who in 1680 buUt St. Mary's Church, in Fort George, Madras, at his own cost. The last, when Governor of Madras for three years and a half from 1678, is described as having " strenu ously endeavoured to instil a sense and remembrance of the true religion in the rising settlement committed to his charge," and as having been "highly conspicuous among the worshippers of the true reUgion of Jesus." Hence in the almost contemporary Memoirs of Asiaticus we find this weU-deserved exclamation : " In British India be the name of Streynsham Masters immortal ! " These were worthy predecessors of a long list of the civU ami mUitary servants of Government, who — in the succeeding two centuries, to John and Henry Lawrence, Herbert Edwardes, and Colin Mackenzie, and to men stUl Uving, Uke Sir WUliam Muir and Sir Charles Aitchison — have ruled India in the fear of God. In the happy times when CromweU guided England's foreign policy, the despatches of the Court of DUectors contained passages not unlike modern missionary correspondence. Not less so in the good days of King WUliam III., whose Charter of 1698 — applied to the United East India Company in 1708 — contained provisions for a missionary and an educational as weU as an ecclesiastical establishment. A schoolmaster and minister were to be maintained in every garrison and central factory, to learn both 142 SHORT HISTORY OF CHRISTIAN MISSIONS. Portugese and the local vernacular, " the better to enable them to instruct the Gentoos in the Protestant religion." Soon after this the directors ordered the use of " a form of prayer, beseeching God that these Indian nations, amongst whom we dwell, seeing our sober and righteous conversation, may be induced to have a great esteem for our most holy profession of the gospel." But it was left to the Danish Government and the German Pietists to send the first avowed missionaries to India for the evangelization of the natives, in the persons of Ziegenbalg and Plutschau, as we have seen. Their work was practically confined to the Danish territory of Tranquebar. George Lewis and WLUiam Stevenson, the Company's chaplains at Madras in 1712-13, welcomed the Danish missionaries on their occasional visits, and urged the Society for Promoting Christian Knowledge to encourage them, while acting as their bankers in time of need. " It is the first attempt the Protestants ever made in that kind. We must not put out the smoking flax," wrote the former. The latter urged a union, " by all proper methods and persons," in England, Denmark, and Germany, to " raise a sufficient fund for carrying on so great a work," to erect missionary colleges, to ordain Gentile proselytes to the ministry, to prepare a short confession of faith, and to begin village schools. Christian Freidrich Schwartz (1726-1798), Prussian of Son- nenburg, in Brandenburg, and dedicated by his mother from his birth to the service of God, studied under Franke at HaUe. There he met Schultze, early coUeague of Ziegenbalg, who had come home to pass through the press a new edition of the Tamil New Testa ment. In spite of all his friends and his widower-father, the eldest son went forth at twenty-three to a career which closed with these words : " I am now at the brink of eternity, but to this moment I declare that I do not repent of having spent forty-three years in the service of my Divine Master. Who knows but God may remove some of the great obstacles to the propagation of the gospel ? Should a reformation take place among the Europeans, it would no doubt be the greatest blessing to the country." The East India Company, which gave him and his companions a free passage in their ship in 1750, turned out William Carey forty- three years after, and forced him and his coUeagues to seek an asylum from little Denmark in its Bengal settlement of Serampore. But Schwartz owed the peace and protection which enabled him to lay the foundation of the Native Church of Southern India — SCHWARTZ AND KIERNANDER. 143 now numbering haU a million of souls — to the Company, first in Tanjore and then in TinneveUi, and he returned the service by his influence with the Tanjore Raja and the Mohammedan Haidar AU of Mysore. Schwartz, too, was the first to establish a scheme of Christian vernacular schools, supported by the Raja, his ward, and by the British Government, till stopped by the wars with Tipoo. He was the first to anticipate and provide for a three years' famine, after 1780, partly caused by these wars, by storing rice, and supplying not only the dying native's, but the English troops and Raja's dependents. His ward, Raja Serfojee, erected a Christian church and manse in his fort; and when the missionary died, in 1798, both this Hindoo and the East India Company erected noble monuments to his memory, the latter by Bacon, in St. Mary's Church, Madras. Of the Tanjore Fort Church and Flaxman's monument there, Dr. Duff wrote thus when he .visited the spot in 1849 : "I went to see this singular monument of the triumph of Protestant influence and ascendency at a heathen court, — the most remarkable visible monument of the sort, perhaps, in the whole realm of GentUism. . . . The church is a neat edifice ; at the west end is the marble monument. ... I stood before it. I forgot time and space. I knew not where I was, for conscious ness was gone. Call it a dream, or vision, or trance, or absorption, I care not. It was human nature, human feeUng, human sym pathy. Before me, in solid, well-grained marble, in bold but not obtrusive or glaring relief, was the couch of the dying saint ; on it stretched lay the pale, bald, worn-out veteran apostoUc man, whose assistance and mediation heathens, Hindoo and Mohammedan, as well as Christian governing powers, eagerly coveted, in the last gasp of expiring nature. Behind him, at his head, stood the affec tionate, tender, sympathizing, loving feUow-labourer Guericke, who ever looked up to him as a father. . . . And there is the Raja Serfojee, in his full dress, standing by the couch, and holding the left hand of the dying father in his. ... It is a simple, natural, and affecting scene, and the group who compose it possess an interest for the Christian mind beyond what mere words can express." Kiemander, a Swede of the Danish-HaUe Mission at Cuddalore, became the first Protestant missionary to Calcutta in 1758, the year after Plassey, on the invitation of CUve himself. During the next twenty-eight years he buUt the still weU-known mission church there, and was the means of converting 209 heathens and 144 SHORT HISTORY OF CHRISTIAN MISSIONS. 300 Romanists. Charles Grant, an Inverness-shire boy, born in 1746, went out to Bengal, first as an officer and then as a civilian. There he was converted at thirty, having met and married his sister to Mr. WUliam Chambers, brother of the Chief Justice, and a friend of Schwartz. Mr. Grant had as his steward Mr. O'Beck, a pupil of Schwartz. He was succeeded by Mr. George Udny as Company's agent at Malda, where before the close of the century William Carey received employment while he learned Bengalee, and began to translate the Scriptures. Mr. Chambers himself was the first to attempt a translation into Persian, of which he was the official interpreter in the Supreme Court. This Christian society, led by Grant, became the first centre of evan gelical missionary effort in Northern India. They wrote homo to Charles Simeon to look out for eight missionaries, of whom Grant was to support two ; and Lord CornwaUis, when Governor-General the first time, promised not to oppose such a mission. After study ing the languages three years at Benares, the eight were to begin the glorious work of giving light to the heathen with every proba bility of success. When Charles Grant went home, he did more for Christian missions to India than any other man ; his elder son continued this as Baron Glenelg ; and his second son, Sir Robert, as Governor of Bombay, friend of Dr. John Wilson, and author of some of our most beautiful hymns. In 1797 he wrote a work which did not see the light tdl Parliament published it in 1813, but which contained the germ of all subsequent spiritual and social reforms in India, — Observations on the State of Society among the Asiatic Subjects of Great Britain. Recalling the laud able zeal of the Company in earlier periods for extending the knowledge of the gospel to the pagan tribes among whom its factories were placed, the preface continued : " The duty there fore of the Company, as part of a Christian community, its pecu liar superadded obUgations, its enlarged means, and its continual dependence on the Divine favour, aU caU upon it to honour God by diffusing the knowledge of that revelation which He has vouchsafed to mankind." Alas ! intoxicated or demented by the very political success which God had permitted to it, the East India Company had become the most intolerant enemy of Christian missions. Charles Grant wrote his treatise in 1792 to influence the new Charter then under discussion. In spite of aU his efforts and those of WUberforce in the Commons, his brother dhectors and proprietors caused Parliament to refuse to insert even this vague moral or " pious " clause, as it was caUed, in the INFLUENCE OF EAST INDIA COMPANY. 145 Charter of 1793 : " That it is the peculiar and bounden duty of the British Legislature to promote, by all just and prudent means, the interest and happiness of the inhabitants of the British dominions in India ; and that for these ends such measures ought to be adopted as may gradually tend to their advancement in useful knowledge, and to their religious and moral comfort." This was not even formaUy adopted till the Charter of 1813, and not reaUy carried out tiU that of 1833. The Real Missionary Influence of the East India Company, exercised by Providence through it in spite of its frequent intoler ance and continued professions of neutrality, till it was swept away in the blood of the Mutiny, was like that of the Roman Empire : (1) The Company rescued aU Southern Asia from anarchy, and made possible the growth of law, order, property, and peace as a sort of moral police ; (2) the Company introduced roads, commerce, wealth, and the physical preparation for the gospel during a time of transition ; (3) the Company quickened the conscience of Great Britain and its churches as they awoke to their duty after the close of the eighteenth century, partly by its extreme opposition to missions, partly by the earnest civiUans and officers, and in a very few cases merchants and chaplains, whom it sent home with know ledge and experience. The East India Company has hardly any higher praise than that of the pagan Roman^Empire, but it is entitled to that, — it did for the southern nations of Asia what Rome had done for the northern nations of Europe. AU things are now ready for the rising of the sun of Christian missions. But we must first record the stages of the compromise made with heathenism by the Latin Church from the time of the Reformation. CHAPTER XIII. THE MISSIONARY COMPROMISE OF THE LATIN CHURCH WITH HEATHENISM. Monachism and Missions— The Counter - Eeformation— Francis Xavier — Xavier's Missionary Principles — Xavier's Missionary Methods — Propa ganda Institutions — India, Besults — The Madura Mission — Goa and the Present Organization of Indo-Bomish Missions — Japan, China, and the Philippine Islands — France — Africa — Besults. Monachism and Missions. — Monachism, on its good side, was the missionary organization through which Christendom worked, up to Wiclif, Huss, and Luther. Begun unconsciously in 250, in the Lower Thebaid of Egypt, when one Paul fled from the Decian persecution to a cave ; adopted by Anthony from choice ; intro duced into the West by Athanasius on his visit to Eome in 340, the " lonely " life, which the word signifies, became in Banchor, Iona, and Lindisfarne, in Lerins, Luxeuil, and the Benedictine Monte Casino, the best nurse of missionary zeal and activity in the centuries of savagery. These brotherhoods and sisterhoods were long the only missionary societies of the Church. What at the beginning of the thirteenth century the Dominicans and Franciscans began to be, we have seen. Almost every generation gave birth to a new monastic order, and as the Latin Church grew corrupt, these at first checked but soon fed the corruption. The very good of the early brotherhoods became evil, till how great was the darkness ! The Christianity of West and East alike became an offence, a scandal, a stone of stumbling to Mohammedan, Jew, and idolater, as it is in the East to this day. In the four teenth century (1302-1373) two CouncUs and three Popes ap proved of the Revelations of Bridget of Sweden, which confirm the worst charges against monasteries and convents of nuns. Luther's experience as a monk and his visit to Eome were powerful factors in the Eeformation, preceded as it was by the wit of Erasmus and the satire of Ulrich von Hiitten. THE COUNTER-REFORMATION — XAVIER. 147 The Counter-Reformation. — What the Church of Eome lost in the Eeformation she sought in the New World, of West and East, opened up by the "most CathoUc" powers of Spain and Portugal. Her agents she found in the new Order of Jesus, founded by Ignatius Loyola, Xavier, and five others in 1534, in the crypt of St. Denis on the height of Montmartre which overlooks Paris. Xavier had been influenced by the Eeformed doctrines of grace when under spiritual conviction, and the stronger nature of Ignatius fascinated him. Four years after the foundation, Pope Paul III. appointed a committee of the eight ablest cardinals, who reported in language that was too late, coming after Luther, that the religious orders should be " all abolished " as " a grave scandal to seculars, and doing the greatest harm by their example." In 1523, Cardinal Wolsey had the Pope's authority to suppress forty smaU monasteries and. apply their revenues to education. The CouncU of Trent attempted to correct some superficial abuses. But Eome's answer to the Eeformation from Wiclif to Luther was practicaUy confined to the confirmatory Bulls of 1540 and 1543, the former of which is the charter of the Society of Jesus, but Umited it to sixty members, so bitter was the opposition of the highest ecclesiastics, whUe the latter converted the brotherhood into a World Society, with powers which enabled it to defy the Popes themselves. By 1556, when Loyola died, the Jesuits had a hundred houses grouped in twelve provinces, not only in Europe but across the ocean. For the new order was not a monastic body, with stringent rules as to dress and ritual, but a Spanish Compania or body of fighting men under a captain, " the actual embodiment of the Church militant upon earth." The Sorbonne of Paris and the GaUican Church protested as well as the cardinals of Italy. " Tins is the finger of God," said Paul III. as he read and adopted Loyola's scheme. From that day to this the Jesuits have directed the poUcy of the Court of Eome, at home and abroad, but the Counter-Reformation has been above aU a foreign missionary move ment. For a century after Luther the Church of Eome and the Latin Powers of Europe " organized and sustained foreign missions on a magnificent scale," with results statistical, but above all spiritual and civiUsing, not only disproportionate to the effort, but in many cases the opposite of or hostUe to pure and undefiled religion. Francis Xavier, bom in 1506 in the kingdom of Navarre, was in his youth surrounded by Protestant influences. Its briUiant 148 SHORT HISTORY OF CHRISTIAN MISSIONS. court, over which the sister of Francis I. presided, was fUled with Eeformers from Germany and Switzerland. By 1533 so far had the spirit of toleration spread, that Calvin and Cop, Eector of the University of Paris, proclaimed the new doctrines in the face of the Sorbonne, which protested against the charter granted to the Society of Jesus not long after. Xavier was a reader in Aristotelian philosophy in the university at the very time Calvin was writing his Institutes in the same city. In the first of the 146 letters which form the reliable autobiography of Xavier, we find him, in 1535, writing to his brother that Ignatius Loyola had saved him from " the deplorable dangers arising from my famUiarity with men breathing out heresy." At the age of thirty-six, in May 1542, Xavier landed at Goa, with the new viceroy, sent out by John III. of Portugal as head of the first Jesuit mission. Many Franciscans and others had been sent to the East from Mozambique in East Africa, and from Ormuz in the Persian Gulf to Ceylon, and the Spice Islands which fringe the Pacific. But the new order was in vogue, and a missionary coUege had been opened at Coimbra to train two hundred Jesuit associates for India. Xavier's first determination was to establish a simUar institute in Goa for native preachers, when the viceroy sent him to the casteless and partiaUy Christianized pearl-fishers on the Coromandel coast from Cape Comorin to Madras. The viceroy's object was purely political, to secure through them a monopoly of the lucrative fishery. For three years Xavier toUed in South India ; for two and a half he was occupied in a visit to the Chinese Archipelago ; the next four years he spent in superintending the Jesuit missions in India, and in a visit to Japan, where he resided two years and then returned to Goa. The last year of his life (1552) he spent in a disastrous attempt to enter China as he had dome Japan. He died on the Island of Sancian (St. John), off Canton. A shrunken mummy, said to be his body, is still adored by pilgrims in the Goa Church of Bom Jesus, with two toes bitten off by a relic-hunting lady. Xavier's Missionary Principles. — As a man, Xavier's early familiarity with the doctrines of grace which the Eeformers preached in Navarre and Paris, in Germany and Geneva, in his days, made him saintly in experience and aim and life. As a missionary, under Loyola's influence his whole principles and modes of action were based on the Eomish and idolatrous sacramentarian theory. He sought to secure in his converts, not an opus operans, XAVIER'S MISSIONARY METHODS. 149 a subjective change of nature working out into the life, but an opus operatum, an external work which required only the recita tion of the Creed and a few prayers and baptism. He never met the natural difficulty which is the stumbling-block of every Asiatic, — that outward ceremonies cannot purge from sin. Eomanism shares this error with aU non-Christian religions ; and hence, while its converts may be better than they were as heathens, we cannot expect that in the future any more than in the past its missions wiU be successful. Xavier's Missionary Methods.— Such being his principles, his modes of action corresponded. He did not make the mistake of his successors, in Uving as a Hindoo and lowering the dignity of his soul to the degraded level of the idolater, like Eobert de Nobili and the Abbe Dubois. Even when he despaired most of success, when he was most shocked at the vices of his converts and of the unbaptized, he never lost his affection for them. In the spirit of his Master, Xavier yearned for the people who were as sheep without a shepherd, and he did not spare himself for then sake. But he never mastered one Oriental language, and he was frequently without an interpreter. It is doubtful if the people understood the translation of the Creed into their own language. He teUs us that they had mis-translated the very first word of the Creed, having substituted "I wiU" (void) for "I beheve " {credo). His expression always is, I have made Christians {feci Christianos). At the same time, he insisted, by a strict discipline, on at least an outward conformity to the Decalogue. His principal argument with his home friends to send more mis sionaries, was that souls will thus be delivered from the pains of purgatory. His zeal was of the impulsive order, — it demanded immediate fruit. Hence his restless journeys from place to place. Two years was sufficient to convince him that to Christianize the poor fishermen was hopeless, even with the help of " gold fanains," and he resolved to confine his attention to the "kings " of India and the East. As a dnector of the missions, his instructions and personal intercourse reveal the zealous proselytizer, the intelligent scholar, the wise ruler, and the courteous gentleman. If he left no abiding work behind him, let us be grateful that we have in his letters at once beacons to warn us from his mistakes, and the picture of a character which 'has had no late paraUel in his Church, though he was exceUed by Eaimund LuU at an earlier date. 150 SHORT HISTORY OF CHRISTIAN MISSIONS. Xavier thus describes his missionary work among the pearl-fishers of Tuticorin : — ' ' In each village I leave one copy of the Christian Instruction. I appoint all to assemble on festival days, and to chaunt the rudiments of the Christian faith, and in each of the villages I appoint a fit person to preside. For their wages, the Viceroy, at my request, has assigned 4000 gold fanams. Multi tudes in these parts are only not Christians because none are found to make them Christians." "Here I am, almost alone from the time that Anthony remained sick at Manapar, and I find it a most inconvenient position to be in the midst of a people of an unknown tongue, without the assistance of an interpreter. Boderick, indeed, who is now here, acts as an interpreter in the place of Anthony ; but you know well how much they know of Portuguese. Conceive, therefore, what kind of life I live in this place, what kind of sermons I am able to address to the assemblies, when they who should repeat my address to the people do not understand me, nor I them. I ought to be an adept in dumb show. Yet I am not without work, for I want no interpreter to baptize infants just born, or those which their parents bring ; nor to relieve the famished and the naked who come in my way. So I devote myself to these two kinds of good works, and do not regard my time as lost." Propaganda Institutions. — From the first and throughout their career the Jesuits have sought to control education and to use it for the ends of the order. Gregory XV, the first Jesuit pupil who became Pope, founded at Eome on 21st June 1622, and richly endowed, the famous Congregation for the Propagation of the Faith. Consisting of thirteen cardinals, two priests, ono monk, and a secretary, this papal missionary society was " designed to propagate and maintain the religion of Eome in all parts and corners of the world." Urban VIII. and many donors since have " prodigiously augmented " its revenues. Urban VIII. added to it, in 1627, the CoUegio di Propaganda Ficle, founded by a wealthy Spanish noble, who gave Ins aU for the education and training of foreign missionaries. The two form the richest and best equipped missionary institution in the world, which supports extensive undertakings abroad as well as charitable enterprises at home, for the good of aU who may have suffered from their zeal in the papal cause. The spirit spread to France, where in 1663 the royal authority was given to the Congregation of Priests for the Foreign Missions, and the bishops themselves founded the Parisian Seminary for the Missions Abroad. These French agencies supply the mis sions of Siam, Anam, Tongking, and Persia, and have generaUy been in conflict with the Jesuits. In 1822 L'OEuvre de la Pro pagation de la Foi was founded at Lyons, and it now raises from aU Eomanist lands upwards of £270,000 a year, and publishes INDIA — THE MADURA MISSION. 151 the Annates. In the seventeenth century "legions of missionaries covered in a manner the whole face of the globe, and converted to the profession of Christianity at least, if not to its temper and spirit, multitudes of persons in the fiercest and most barbarous nations," to use the language of Mosheim. India. — The whole of the Eoman Catholic population of India is returned by the Census of 1882 as 963,058, or half the total Christian population of 1,862,634. Yet on the death of Xavier three and one-third centuries before, the number of Eomanist converts in the western portion of South India alone was taken at 300,000. The official Census supports the statement of Abb6 Dubois, who was in India so late as 1815, that the number of converts had f aUen off more than one-third after the middle of the eighteenth century. But if the accuracy of the Xavier estimate be assumed, it is the case that the Eomish missions in India have increased only two-thirds since 1552, in 330 years, whUe a careful census shows the native Protestants alone to have increased from 103,000 in 1852 to 500,000 in thirty years, and to be increasing at the rate of 86 per cent, in the decade. This is quite ^respective of the character of the converts, and of the influence of the Christian communities formed. The Madura Mission, which does not stand alone in its shame, is perhaps the greatest scandal of the Jesuit order. FUty years after Xavier, about 1606, Robert de Nobili, nephew of Car dinal BeUarmine and grand-nephew of Pope MarceUus II., began in South India that system of conversion based on a lie, which lasted for a century and a half before it ended in the coUapse of the mission and the suppression of the order. He, the martyred Brito, the learned Beschi, and many associates of like ability and culture, deliberately professed to be Brahmans, making solemn .oath that they had sprung from Brahma. TheyUved as " Saniassies" or penitents, clad in orange-coloured dress, and sitting on a tiger- skin ; and joining in idol worship alike impious and indecent. The object was to conceal their foreign origin, which they believed to be fatal to missionary success. Pope after Pope, except when of Jesuit training, denounced the Ue and forbade the scandal — in vain. Cardinal de Tournon, sent out by Clement XI. to investigate this and a similar abomination in China, exposed and condemned the Malabar rites in 1704 — in vain. Benedict XIV. in 1745 suc ceeded in dissevering the worship of Christ from the worship of 152 SHORT HISTORY OF CHRISTIAN MISSIONS. devUs by a Brief so stringent that disobedience became impossible. In the Karnatic wars between English and French, the deluded converts discovered the fraud and apostatized in thousands. Twenty years after, Fra Bartolomeo, who worked among the small remnant, described their vices and ignorance, especiaUy of their native priests, in language too gross for transcription. In twenty- five years, he asserted, he had not met a single Christian among them. And later on, Abbe Dubois went the length of declaring the conversion of the natives to be impossible. In other parts of India the same policy was pursued. Xavier's nephew Geronimo wrote for the eclectic Emperor Akbar, one of whose wives was a Romish Christian, the History of Peter, a work Ml of legends so suggestive of indecency as to be blasphemous. Clement XIV. suppressed the order altogether, and Pio VII. restored it because of the danger of refusing " to employ the vigorous and experienced rowers, who volunteer their services in order to break the waves of a sea which threatens every moment shipwreck and death." Goa and the Present Organization of Indo-Romish Missions. — If the Madura Mission has a century and a haU's history of impious fraud, what shaU we say of the cruelty of the Portuguese mission at Goa, under Menezes especiaUy ; what of the Inquisition 1 The horrible story of the independent and comparatively ortho dox Syrian Church in Malabar, and its persecutions, is fairly told by Hough, the historian of Christianity in India, who was long a chaplain on the spot. The gradual and unsought supre macy of Protestant Britain saved the remnant of that Church, and enforced toleration over the whole empire, or was intolerant only to Protestant missions from Ul-grounded political fears. The Portuguese had an archbishop at Goa, and suffragan bishops at Cranganore and St. Thom6. In 1662 their monopoly was_ first encroached on by the French, whose Societe de Missions Etran- geres sent a vicar-apostoUc or missionary bishop to Siam, and in 1776 to Pondicheri. In 1882 an Irish vicar-apostolic was appointed at Madras. Against such intrusion the Portuguese Government long protested to the Pope. Pio Nono decided that, while the Archbishop of Goa shall retain the title and rank of Primate of India, the vicars-apostolic shall exercise jurisdiction as missionary bishops. In 1884 Leo XIII. abolished the jurisdiction of Goa within British and French territory. Japan, China, and the PhUippine Islands. — Xavier's greatest JAPAN, CHINA, AND THE PHILIPPINE ISLANDS. 153 success was in Japan, and that too ended in the ruin of the native Church, which lasted three generations. The disputes of the various orders of missionary priests, the avarice and wiles of the Jesuits, their compromise with the superstition and vice of the Japanese, and finaUy their political intrigues, revealed by thc-ir Dutch rivals, resulted in the persecution which began in 1586 and continued till 1637, when Japan was shut to foreigners. Into China Matteo Ricci and two associates found an entrance in 1579. As in Madura, though not to the same extent, Ricci introduced the policy of conniving at and even seeming to countenance heathen practices, that he might commend his order to the emperor and the government. He lived as a Bonze, and was taken into the imperial service at Nanking. He died in 1601, after making many converts and publishing Christian books at Peking. The arrival of their Dominican and Franciscan rivals in 1630 soon led to an exposure of the practices of the Jesuits. The Chinese rites became as notorious as the Malabar rites. But the Fathers were too useful to the emperor in surveying the country and in many industrial arts. In 1692 an edict of toleration was published, declaring Christianity to be good and salutary. Then came Cardinal Tournon, who, in China as in India, issued a decree denouncing the Jesuits, with this result that he perished in a Portuguese prison in Macao. The Bull of Clement XI. in 1715 at last secured apparent obedience. When Father Ripa went out in 1710 from the Propaganda, he found that 500 mis sionaries in aU had been sent out since 1580, and that " they could not produce any satisfactory results in consequence of the formidable barrier of the language, which up to my time none had been able to surmount so as to make himself understood by the people at large." After thirteen years he left, and took three Chinese pupUs with him, the nucleus of the Chinese College at Naples. In 1870 there were 254 European and 138 Chinese priests, claiming a community of 404,530 Christians. France. — The tendency of the French Government to use the Romanist priests for political purposes, and the frequent outbursts of the Chinese against missionaries in consequence of this, led the Vatican and the Chinese Government to form a Convention (1886), under which an internuncio was to represent the Holy See at Peking, and all pretence of a French protectorate over Romanist missions in China to be removed. Against this the French Government is more or less successfully protesting. Godless at home, it does 154 SHORT HISTORY OF CHRISTIAN MISSIONS. not hesitate to use the priests for political ends abroad. In Cochin China the result has been disastrous to the mission of the Paris Missions Etrangeres, established in the 17th century. Repeated persecutions, caused by political and military aggression, have swept away missionaries and converts who have been faithful to death. This Society lately claimed 783 churches and 509 schools in Tongking alone, with 23,000 converts among a population of a miUion and a half. France treats as a protected country, the kingdom of Cambodia, with a population of a miUion, and has encouraged attempts on Siam and Burma, where Protestant missions flourish. Colbert, who gave to the reign of Louis XIV. the only true and abiding glory which can be ascribed to it, devised the project of extending French" influence by sending to China and other lands missionaries skiUed in the mathematical sciences. After his death six Jesuits were sent out to China in 1685. We have an account of their mission from the pen of one of them, Louis le Comte. His English edition in 1699 published what is reaUy a contem porary account of the arts by which the Jesuits came to be hated in and ultimately expelled from China. Le Comte states that in his time there were in the whole country above two hundred churches, in the three dioceses of Peking, Nanking, and Macao, under Goa, and under three vicars-apostolic who were Franciscans or doctors of the Sorbonne. There were several Spanish Domini cans and Augustinians from Manila, and forty Jesuits. On the death of the tolerant emperor in 1722, a violent persecu tion arose. In 1810 the Bishop of Macao claimed six bishops, two coadjutors, twenty-three missionaries, eighty native agents, and 215,000 native Christians in aU China. Since that time the Romanist methods of proselytizing have led to frequent revolts, and have proved to be a political danger to foreigners. The Spaniards, who have held the Philippine Islands since 1565, now with an area of 65,100 square miles and population of four and a half millions, have treated them ecclesiastically as the Jesuits did Paraguay. Monks of the Augustinian, Franciscan, and Dominican orders rule over the people, divided in parishes, and virtually control the whole administration, which is represented by authorities like General Colin Mackenzie, C.B., and even the Austrian officers of the " Novara " Expedition, as a disgrace to Spain. Here, say the latter, the Roman CathoUc ritual has become mingled in the most extraordinary manner with ceremonies borrowed from Paganism. AFRICA. 155 Africa. — From the earliest voyages of her navigators Portugal attempted small mission stations at various points on the coasts of Africa. Since the French conquest of Algeria in 1830, that military settlement has been the base of several missions by French priests. In 1846 Cairo became the starting-point of an exploratory mission which professed to include Nubia from Khartoum, Kordofan, and the whole Soudan. In 1878 almost the first act of the present Pope Leo XIII. was to issue a rescript to the Algerian missionaries, directing them to evangelize the whole breadth of Central Africa from Zanzibar to the Congo mouths. Under Cardinal Lavigerie, Lake Nyasa, Lake Tanganyika, Kabebe, and the North Congo, were fixed on as missionary centres. At Uganda, on the Victoria Nyanza, the Algerian missionaries have checked the hopeful progress made by the Church Missionary Society. The Jesuits have made similar attempts on the Upper Zambesi, in all cases at a terrible expense of life and money. Thus far Romanist missions have failed in Africa, in spite of heroism though ill directed, and zeal though without knowledge. The Quarterly Review says : — That vast and perilous continent has been mapped out by the Vatican into thirty-three ecclesiastical provinces or vicariates ; four on the north ; eleven on the west ; nine in the south ; four on the east, including the great lake district ; and five for the islands on the east. For the purpose of supplying missionaries for these immense regions, four modern ' ' Congrega tions" have been formed ; the Congregation of the Holy Ghost, the Lyons Society of African Missions, the Veronese Institute for the Missions of Nigritia, and the Algerine Congregation for the Conversion of the Soudan and Central Africa. Besides these Congregations, many of the Roman Orders send out their quota of missionaries to Africa, particularly the Jesuits, Lazarists, Capuchins, Franciscans, Christian Brothers, and OMates of St. Mary. Another illustration is furnished by the Pacific missions. These are divided into seven ecclesiastical groups, as follows : — Tonga, the Friendly Islands, 10,500 adherents; Samoa, the Navigators' Islands, 6500 ; the Fiji Islands, 10,000; New Caledonia, the Loyalty Islands, 19,500, of whom 9900 are returned as native converts ; Melanesia, no details , Hawaii, the Sandwich Islands, 27,000 ; Tahiti, the Society Islands, 6000. For specimens of the extent of the Roman ecclesiastical organizations in the older mission fields, wc may point to the India and China groups. In tho Indian are reported 26 bishops, 1222 priests, 1680 schools ; in the Chinese, 47 bishops, 746 European missionaries, 649 native priests, 40 colleges, 16 monasteries. Results. — The whole Romish Propaganda is said to have raised £273,300 from all parts of the world in 1884, of which £12,890 was from Great Britain. To this must be added the interest of the very large endowments of the College in Rome. 156 SHORT HISTORY OF CHRISTIAN MISSIONS. The last statistics published by the General of the Jesuits show that tho Order counts 2500 missionaries, and that it boasts of having had 248 saints, 1500 martyrs, 13 popes, 60 cardinals, 4000 archbishops and bishops, and 6000 authors. The Grand Society of the Russian Church has missions in China, Japan, and Central Asia. The Society of Orthodox Missions, presided over by tlie Metropolitan of Moscow, spends about £15,000 annually in evangel istic work; within the empire the year's record of conversions to Christianity comprised 461 Jews, 367 Mohammedans, and 3886 pagans. Outside the empire there is a mission at Tokio, in Japan, under Bishop Nicolas, the statistics of which give 14 clergy, some of them natives, 106 catechists, 281 stations, with primary schools and seminaries for educating priests and catechists. The converts for one year are reported at nearly 1400, and the total number of native members has reached 10,000. A cathedral is in course of erection, and some of the native seminarists are completing their theological education in Russia. To this mission the Moscow Society con tributes about £3000 annually, and other sums are raised privately by the Bishop's friends. In Peking, attached to the Embassy, there is a congrega tion of about 400 Chinese Christians ; but these appear to be chiefly descendants of Russian settlers, to whom additions by conversion are very few. PART III. ENGLISH-SPEAKING UNIVERSAL EVANGELIZATION, 1786-1886. CHAPTER XIV. FOUNDATION OF ENGLISH MISSIONS — WILLIAM CAREY THE FIRST ENGLISH MISSIONARY, 1761-1834. Prayer tho Origin of Modern Missions— Hymns — Carey the first Englishman who was a Foreign Missionary — Foundation of the Baptist Society — Carey's Six Years of Preparation in Dinajpore — Abraham and Carey — — Carey, Marshman, and Ward in Serampore — Financial — Spiritual —Besults of the Serampore, Mission — Death of "William Carey — Progress of the Baptist Missionary Societies. Prayer, Hearty and Persevering, the Origin of Modern Missions. — Evangelical religion seemed to be dead in all tho churches in the second half of last century. The Reformation had spent its power, for the time, in Germany and Holland, where it was checked by rationalism ; in France, where it had been extinguished by the blood or the expiUsion of the Huguenots; in England, where it was smitten by the blight of Arianism or Socinianism in the EstabUshed Church, and by that of Antino- mianism and false Calvinism among the Dissenters ; and in Scot land, where the Union and the Revolution Settlement of Queen Anne had handed the Church over to the Moderates for a century or more. The faith preached by Luther and the free grace set forth by Calvin survived only in the then small pietistic communities out side the churches, in Moravians and Methodists, in Puritans and Baptists. In 1723 Robert MUlar, M. A., Presbyterian minister in Paisley, published the first edition of his History of the Propagation of Christianity, and the Overthrow of Paganism, a work of remarkable 158 SHORT niSTORY OF CHRISTIAN MISSIONS. fervour and scholarship, in which he powerfuUy urged prayer as the first of nine means for the conversion of the heathen world. In Scotland also Boston with the " Marrow " men and the fathers of the Secession in 1733 — one year after the Moravian movement near Dresden — had kept the fire burning. In 1742 great revivals lighted up the West country. In these revivals, and the prayer to which they gave birth, are found the faint beginnings of the modern missionary enterprise. The time was the month of October 1744, two years after the Cambuslang Revival, when the ministers who had themselves received new light united, for the two years next foUowing, in what they called, and what has since become familiar in America as, a " Concert to promote more abundant application to a duty that is perpetually binding — prayer that our God's kingdom may come, joined with praises ; " to be offered weekly on Saturday evening and Sunday morning, and more solemnly on the first Tuesday of every quarter. Such was the result, and so did the prayer concert spread in the United Kingdom, that in August 1746 a memorial was sent to Boston inviting aU Christians in North America to enter into it for the next seven years. It was on this that Jonathan Edwards wrote, and his work came into the hands of WUliam Carey. The First Missionary Hymns, in English, are due to the same period. While Watts' version of the 72nd Psalm, "Jesus shaU reign where'er the sun" (1719), and the two Paraphrases, " Behold the mountain of the Lord," and " Sing to the Lord in joyful strains " (both before 1745), set upon the lips of the Church the missionary Psalms and Prophecies of tho Bible, Williams' original hymn, "O'er the gloomy hills of darkness" (1722), and Shrubsole's "Arm of the Lord, awake, awake !" re-echoed from the Church's heart, with the joyful news that the missionary instincts, which had lain dormant for centuries, were at last awaking. Compare also some of Wesley's Hymns of Intercession for all Mankind, published in 1758, while England was at war. _ In 1784, at a periodical meeting of the Northamptonshire Asso ciation of Baptist Ministers, John Sutcliff, minister of Olney, Cowper's, Newton's, Thomas Scott's Olney, — made a motion " to the mmisters and messengers of the Associate Baptist Churches assembled at Nottingham respecting meetings for prayer, to bewail the low estate of religion, and earnestly implore a revival of our churches and of the general cause of our Redeemer, and for WILLIAM CAREY. 159 that end to wrestle with God for the effusion of His Holy Spirit, which alone can produce the blessed effect." It was unanimously agreed to solemnly exhort aU their churches to engage " heartUy and perseveringly " in prayer to God on the first Monday of every calendar month, and at the same hour. John Ryland, jun., of Northampton, drew up the plan which, with the italics, thus con cluded : — ' ' The grand object in prayer is to be, that the Holy Spirit may be poured down on our ministers and churches, that sinners may be converted, the saints edified, and the name of God glorified. At the same time remember, we trust you will not confine your requests to your own societies, or to our own immediate connection ; let the whole interest of the Bedeemer be affec tionately remembered, and the spread of the gospel to the most distant parts of the habitable globe, be the object of your most fervent requests. "We shall re joice if any other Christian societies of our own or other denominations will unite with us, and we do now invite them to join most cordially heart and hand in the attempt. "Who can tell what the consequences of such a united effort in prayer may be ! Let us plead with God the many gracious promises of His word, which relate to the future success of His gospel. He has said, ' I will yet for this be enquired of by the house of Israel, to do it for them ; I will increase them with men like a flock ' (Ezek. xxxvi. 37). Surely we have love enough to learn to set apart one hour at a time, twelve times in a year, to seek her welfare." On this occasion Andrew FuUer preached his first printed sermon on Walking by Faith, and soon after Sutcliff republished the work of Jonathan Edwards, Humble Attempt to promote Explicit Agreement and Visible Union of God's People in Extra ordinary Prayer for the Revival of Religion. Two years after that meeting at Nottingham, a Church of England clerical society, in London, began to discuss, " How might the gospel be carried to the heathen?" Three years before the Nottingham meeting, a journeyman shoemaker, joined with eight others to form what is now the Baptist Church in the hamlet of Hackleton, took to him self a wife, and there preached his first sermon. A year before, he had been baptized by Ryland in the Nen, and in 1787 he was ordained by Andrew Fuller to the ministry at Moulton vUlage. From the hour of his conversion and his reading Cook's Voyages Round the World, he was ever pondering the state of the heathen, and longing to go as a missionary to Otaheite. That shoemaker was WiUiam Carey. His meditation and self-dedi cation, running paraUel with the people's praying and Fuller's preaching and writing on The Gospel loorthy of all Acceptation, resulted in Modern Missions. In 1792 the Baptist Missionary 16'J SHORT HISTORY OF CHRISTIAN MISSIONS. Society was formed at Kettering, of which Carey became the first missionary and Fuller the first secretary; Sutcliff, Ryland, and Reynold Hogg (treasurer), formed with these two the first committee. Samuel Pearce of Birmingham was one of the first twelve subscribers of £13, 2s. 6d. at Kettering in 1792; he too had been pondering the subject Uke Carey, and he desired to dedicate himself to the work of the mission, but a premature death removed his seraphic spirit from earth. But even Andrew FuUer, in 1787, replied to Carey's urgency for immediate action : — •" If the Lord should make windows in heaven, then might this thing be." The fact, published by his contem poraries in 1793, and verified by aU the history since, is thus expressed by Dr. Ryland, another unbeUever in immediate duty like Fuller : — "I believe God Himself infused into the mind of Carey that solicitude for the salvation of the heathen winch cannot be fairly traced to any other source." WUliam Carey, the First EngUshman who was a Foreign Missionary (1761-1834), was born on 17th August, in the long Northamptonshire viUage of Paulerspury — Pery of the Paveleys ; was apprenticed to a shoemaker at Hackleton when fourteen years of age ; was converted to Christ, and became a Dissenter at eighteen ; was ordained Baptist minister at Moulton when twenty- six ; was called to the Harvey Lane Church at Leicester, in which he was afterwards succeeded by the great Robert Hall, and went out to Bengal as a missionary in 1793, where, at Serampore, he died at the age of seventy-three, honoured aU over India, Great Britain, and America, but the humblest of the servants of the Lord Jesus Christ. He was caUed from his youth, by the Spirit of God, to supply the actively spiritual side to that revolution in thought and morals, in poUtics and society, which, introduced by the French terror and Napoleonic despotism, has made the contrast between the English-speaking world of to-day and that of the last century. His grandfather was the vUlao-e schoolmaster, and, after working as a weaver for a time, his father succeeded to the office both of schoolmaster and parish clerk, with its small official cottage and garden. He was a man of high character, who survived tiU 1816. WUUam Carey, eldest child, with three sisters and one brother, was studious, and was especiaUy observant of insects and birds, of plants and animals. He was a favourite of his childless uncle, a gardener ; and this fact, with the scope which the schoolmaster's garden gave him, WILLIAM CAREY. 161 made him the botanist and agricultural improver which he became in Bengal. He was tenderly watched by his grandmother, a woman of force of character, and he knew his Bible weU if only from his responses in the parish church. He afterwards bewailed that he was addicted to lying, swearing, filthy talk, dishonesty, and beU-ringing, Uke John Bunyan in the neighbouring county not very long before, but his contemporaries teU us nothing of this. Under the difficulties of his lot he mastered Latin, Greek, French, Dutch, and Hebrew, with a plodding perseverance which, in the days of his renown, was all he would aUow that he possessed beyond others. He was fond of arguing as a proud Churchman, tiU the influence of a godly fellow-journeyman, and the preaching of Chater of Olney in 1799, led him to prefer the reproach of the evangeUcal Dissenters. A little book by the father of Robert Hall, and the preaching of Scott the commentator, so enlarged his views to the breadth of evangelical theology, that Andrew Fuller was attracted to him by one of his occasional sermons. From 1781, privately and in meetings with his brethren, he did not cease to press for an immediate attempt to send the gospel to the heathen. When meditating his village sermons, when teaching geography to the school by which he attempted to eke out a living, and when cobbling the old or making the new shoes to which dire necessity drove him, like the tentmaker Paul, he was consumed with the one thought. That was the object of all his reading, which was wide for the time. Scott, who first knew him when visiting his master, and used to pass his shop at Hackleton in his frequent journeys from Olney to Northampton, spoke of the humble shed — still standing — as Carey's College. Fuller found him on his stall at Moulton with a map of the world pasted up, and on it the statistics, religious and political, of every country so far as then known. In 1792 Carey published his " Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens ; in which the Religious State of the Different Nations of the World, the Success of Former Under takings, and the Practicability of Further Undertakings, are con sidered." Only three copies of the original work, or its reprint in 1826, exist so far as we know. It is a marveUous compendium of accurate information, wide generalization, and impassioned appeal. It marks a distinct point of departure in the history of Christianity. In the same year, on 30th May, he preached at Nottingham, where the prayer-covenant had been agreed on, a sermon which was so pathetic and Uresistible in its home-thrusts, that the for- L 162 SHORT HISTORY OF CHRISTIAN MISSIONS. merly unbeUeving Dr. Ryland confessed — " If aU the people had lifted up their voices and wept, as the chUdren of Israel did at Bochim, I should not have wondered at the effect ; it would only have seemed proportionate to the cause, so clearly did he prove the criminaUty of our supineness in the cause of God." Yet the ministerial meeting was about to separate, although nine years had passed since the prayer began, when Carey, taking FuUer by the arm, said beseechingly, " And are you, after aU, going again to do nothing 1 " It was resolved to do what was accomplished at the next meeting on 2nd October at Kettering. Carey had preached his two since famous mottoes, "Expect great things from God: attempt great things for God," from the verses in Isa. liv. 2, 3, which follow the picture of the Face and Form marred more than any man, Who was to sprinkle many nations ; of Him whose soul was made an offering for sin, that He might see His seed and might prolong His days, and that the pleasure of the Lord might prosper in His hands. The two verses in which was that day laid the foundation of Modern Missions, thus run : " Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations : spare not : lengthen thy cords and strengthen thy stakes ; for thou shalt spread abroad on the right hand and on the left ; and thy seed shaU possess the nations, and make the desolate cities to be inhabited." Foundation of the Baptist Society. — Retiring to "the little parlour " of the widow Beeby WaUis, in a white house still visible from the Midland RaUway, twelve ministers contributed £13, 2s. 6d., and passed these resolutions : — "Desirous of making an effort for the propagation of the gospel among the heathen, agreeably to what is recommended in Brother Carey's late publica tion on that subject, we whose names appear to the subsequent subscription, do solemnly agree to act in society for that purpose. " As in the present divided state of Christendom it seems that each deno mination, by exerting itself separately, is most likely to accomplish the great ends of a mission, it is agreed that this society be called ' The Particu lar [Calvinistic] Baptist Society for Propagating the Gospel among the Heathen. ' "As such an undertaking must needs be attended with expense, we agree immediately to open a subscription for the above purpose, and to recommend it to others. "Every person who shall subscribe ten pounds at once, or ten shillings and sixpence annually, shall be considered a member of the society." _ Here are aU the marks of the old missionary covenant, after eight years of "hearty and persevering" prayer, obedience and Carey's preparation. 163 faith, such that even their feUows ridiculed such " great things " as £13, 2s. 6d. and twelve obscure NorthamptonshUe ministers attempting " the propagation of the gospel among the heathen." The solemn agreement to act was as cathoUc in the recognition of the duty of others as it was shrewd in the organizing of their own. Nor should we omit to observe that it was Calvinism — the doc trines of grace of Paul and Augustine, of Columba and Wiclif — acting against the false or anti-Calvinism which had emasculated the churches, that led the van in the great missionary crusade to which Christendom was summoned by a higher reading of the cry which Peter the Hermit adopted as his watchword : " God wiUs it." The very next year saw WUUam Carey not at Otaheite but in Bengal, with Thomas, surgeon of an East Indiaman, who had happily led the new society to the one field for which God had specially prepared Carey. The two landed at Calcutta on the 10th November 1793, from a Danish ship, in spite of the opposi tion of the East India Company. Contrary to aU human expec tation, and even the Company's repeated desire, India had become virtuaUy a British empire under Lord CornwaUis at that time. Even so, it was to become the dominion of Christ, although for other twenty years the Company reserved the power, and more than once used it, to persecute Christianity alone, while encouraging Hindooism and Mohammedanism for political ends, a policy which exploded in the Mutiny of 1857 and in its own destruction. Carey's Six Years of Preparation in Dinajpore. — The Mora vian brotherhood of self-support and community of goods, was the only missionary system practicaUy known to Carey when he planned the conversion of the whole world. Once landed in India and started in a station, he told his society that he would require no more money from them, but that they should send missionaries to other lands, which they unsuccessfuUy did to West Africa. But before he could reach tho position of self- support in a country hostile to EngUsh labour like tropical India, he and his family literally starved. At Bi.iidcl, on the Hoogli, at Calcutta itself, and amid the tiger swamps of the Soondarban tracts to the east of Calcutta, he made three attempts to preach and toU with his hands at the same time. After seven months of hardships unknown to any other missionary in India before or since, he became an indigo manufacturer at Mudnabatty, in the county of Dinajpore, to the south of Bhootan and Tibet, which he twice visited. There for five years he perfected his knowledge of 164 SHORT HISTORY OF CHRISTIAN MISSIONS. Bengalee, wrote a grammar of that vernacular, translated the New Testament into it, learned Sanskrit, mastered the botany of the region, corresponded with Schwartz and Guericke in the far south, set up a printing-press, and planned new missions, all at his own cost. Of a few converts, chiefly European officials, he formed a church. His appeals for more missionaries, answered at first by sending out only Mr. Fountain, whose democratic opinions and imprudence caused trouble, and his success lighted up what he described in 1799 as "the hitherto inextinguishable flame in England and all the Western World." Four colleagues arrived, of whom Marshman and Ward became only less famous than himself, and he found them under the protection of the Danish Government represented by Governor Bio, the friend of Schwartz, at the pretty little settlement of Serampore, on tho right bank of the Hoogli, fourteen miles above Calcutta. Thence the gospel sounded forth over Northern India and all Southern Asia, during the time of transition until Duff, the apostolic successor of Carey, began the fuU era of the destruction of Brahmanism and the Christianization of Asia, from the metropolis of Calcutta itself. Abraham and Carey. — Unconsciously Carey served himself heir to Abraham, with whom God had made the universal mis sionary covenant. In the sadness and bewilderment and trial of faith which marked his first years in India, the founder of Modern Missions turned ever to the words with which Isaiah (li. 2-6) was sent to comfort the captive Jews : " Look unto Abraham your father, ... for when he was but one I caUed him and I blessed him and made him many." "It has been a great consolation to me," wrote Carey, " that Abraham was alone when God called him." At a later time fourteen years after his arrival in Bengal, he wrote with more assured faith : " We have no security but in God. I feel a confidence, however, in Him, especially as it respects the concerns of His Church. The example of His increasing Abraham, who was alone when God called him, and this being held up to encourage the hope that He will comfort, repair, beautify, and fill His Church with gladness, is a support to me." Had not Paul, in his letter to the Romans, and the writer of that to the Hebrews, declared tho first missionary to be the father of many nations, because he looked for the City which hath the foundations ? Carey, Marshman, and Ward in Serampore— Financial. — Carey joined his new colleagues at Serampore on the 7th January CAREY, MARSHMAN, AND WARD IN SERAMPORE. 165 1800. The three missionaries purchased and enlarged a house and grounds, to be at once church, home, and press ; opened boarding- schools for boys and girls of the mixed class caUed Eurasians, to yield an income for the mission, and Carey himself was appointed by Lord WeUesley, the Governor-General, first Bengalee and then Sanskrit and Marathee professor in the CoUege of Fort WUliam, wisely established for the training of the young English civilians who were to be the rulers of the people. The three famihes formed a brotherhood, who Uved at the same table, at a total cost of little more than £100 a year. When Ward died, Mr. John Marshman, afterwards C.S.I., the son, joined the missionary partnership, and Mack, a young Scotsman from Edinburgh Uni versity, was afterwards united with them as a "beloved associate." From the first Scotland was the most liberal and sympathetic supporter of what came to be known as the Serampore Mission. This brotherhood contributed, from first to last, in the half- century ending 1854, when Mr. John Marshman returned from India, close upon £90,000 to the mission in various forms. It held aU property, created by itself, in trust on behalf of the Society at home. Till the death of Andrew Fuller, the secretary, in 1815, the arrangement worked weU. The Baptist Society was enabled to devote all the resources, which the success of Serampore chiefly enabled it to raise, to other missions. But when Carey was left sole survivor of the five who had founded the Society, their successors would not work an arrangement, which is the purest, the loftiest, the most Christlike since the days of the early Christians. The Serampore missionaries separated from the Society in its second generation, and, aided by the Christians of England, Scotland, America, and India, who appreciated their seK-denying toU, extended their work in these three directions : of Bible translation, new evangelizing stations, and the creation of a magnificent coUege to train missionaries on the spot and educate Brahmans and Mohammedans in a Christian spirit. The financial burden, increased by the failure of the great Calcutta firms just before Carey's death, proved too much for them. But Mr. John Marshman nobly redeemed all the pledges of the brotherhood. He made over to the Society the property which the missionaries had created with the countenance and help of the King of Denmark, and then bought it back, — thus paying for it twice. He tiU 1854, and his two successors tiU 1875, made it the centre of aU those civilising and Christianizing influences which were identified with the weekly newspaper known as 16G SHORT HISTORY OF CHRISTIAN MISSIONS. The Friend of India. "Three things seem to be necessary to perpetuate in this station the great facihties already acquired to the evangelizing of India, — talents and energy, union, and an un wavering attachment to the plan of devoting the whole proceeds of the united labours of the famUy to the cause of God." That, written in 1816, is the keynote of the administrative side of the Serampore Mission. Carey, Marshman, and Ward in Serampore — Spiritual. — The spiritual covenant into which these missionary heroes and their famiUes entered, and to which they adhered tiU death, is not less remarkable even in the history of Christian missions. On Monday, October 7, 1805, they drew up and signed a "Form of Agreement respecting the Great Principles upon which the Brethren of the Mission at Serampore think it their duty to act in the Work of Instructing the Heathen." This agreement was read publicly at every station, at the three annual meetings on the first Lord's day in January, in May, and in October. The unique document, which covers twelve printed octavo pages, expounds in lofty and catholic language these points, upon which " we think it right to fix our serious and abiding attention : " — " (1) It is absolutely necessary that we set an infinite value upon immortal souls ; (2) That we gain all information of the snares and delusions in which these heathen are held ; (3) That we abstain from those things which would increase their prejudices against the gospel ; (4) That we watch all oppor tunities of doing good ; (5) That we keep to the example of Paul, and make the great subject of our preaching, Christ the Crucified ; (6) That the natives should have an entire confidence in us and feel quite at home in our com pany ; (7) That we build up and watch over the souls that may be gathered ; (8) That we form our native brethren to usefulness, fostering every kind of genius and cherishing every gift and grace in them, especially advising the native churches to choose their pastors and deacons from amongst their own countrymen ; (9) That we labour with all our might in forwarding translations of the sacred Scriptures in the languages of India, and that we establish native free schools and recommend these establishments to other Europeans ; (10) That we be constant in prayer and the cultivation of personal religion, to fit us for the discharge of these laborious and unutterably important labours ; let us often look at Brainerd, in the woods of America, pouring out his very soul before God for the perishing heathen without whose salvation nothing could make him happy ; (11) That we give ourselves up unreservedly to this glorious cause. Let us never think that our time, our gifts, our strength, our families, or even the clothes we wear, are our own. Let us sanctify them all to God and His cause. Oh that He may sanctify us for His work 1 No private family ever enjoyed a greater portion of happiness than we have done since we resolved to have aU things in common. If we are enabled to persevere, we may hope RESULTS OF THE SERAMPORE MISSION. 167 that multitudes of converted souls will have reason to bless God to all eternity for sending His gospel into this country." That agreement embodies the divine principles of aU Protestant scriptural missions. It is still a manual to be daily pondered by every missionary, and every Church and Society which may send one forth. Results of the Serampore Mission. — In the first third of the nineteenth century, during which this mission was the model and stimulus of almost aU others, we have these direct spiritual and indirect or civiUsed results : — The first complete or partial trans lations of the Bible, printed in forty languages and dialects of India, China, Central Asia, and neighbouring lands, at a cost of £80,143 ; the first prose work and vernacular newspaper in Bengalee, the language of seventy milUons of human beings; the first printing-press on an organized scale, paper-mUl, and steam-engine seen in India ; the first Christian primary school in North India ; the first efforts to educate native girls and women ; the first coUege to train native ministers and Christianize educated Hindoos ; the first Hindoo Protestant convert, Krishna Chundra Pal, baptized in 1800; the first medical mission of which that convert was to some extent the fruit ; the estabUshment and maintenance of at least thirty separate large mission stations, besides Judson's great work in Burma, which resulted in the foundation of the American Baptist Missionary Society ; the first private Garden, and Society tor the Improvement of Native and European Agriculture and Horticulture in India ; the first Savings Bank in India ; the first translations into English of the great Sanskrit epics, the Ramayan and Mahabharat, and the first translation of the Bible into Sanskrit, both as means of bringing the learned classes of India and the gospel into sympathetic accord. The indirect results of the work of Carey and his beloved associates, can best be expressed as the Praparatio Evangelica, which, fifty years only after Carey's death, has increased the Protestant native Church of India to a com munity of half a miUion of souls, who have more ordained pastors of their own than foreign missionaries, and who increase at the rate of eighty-six per cent, every decade. Carey died seventy -three years old, and after forty -one of these spent in Bengal without a break, at sunrise on the 9th June 1834. The graveyard where the immortal three of Seram- 168 SHORT HISTORY OF CHRISTIAN MISSIONS. pore rest from their labours is not the old Danish cemetery, but a spot selected by themselves for the native Christians, near the present raUway station. In the whole history of Christian mis sions we know no chapter so grand as this of Serampore, whether we look at the personnel, or the relation of the mission to what went before and to what has sprung from the labours of the first EngUsh missionary. Progress of the Baptist Missionary Society. — Beyond occa sional grants to the Serampore Brotherhood, the Baptist Missionary Society opened and supported new missions. Its annual income, which was only £3421 by 1810, is now upwards of £70,000, including the Zanana and Bible Translation work. Tins Society has of late greatly extended its work in West Africa, where it has undertaken the Congo Mission. The General Baptist Missionary Society, founded at Derby in 1816 by the Rev. J. G-. Pike, author of Persuasives to Early Piety, has an income of £3500. Its missions are chiefly in Orissa and Ganjam, India, where it has created a Christian community of 3000, and has done much to lead to the mitigation of tho cruelties and obscenity of the Krishna-worship of Jugganath. Its first missionaries, W. Bampton and James Peggs, took up the work of Carey in Orissa. CHAPTER XV. THE GREAT MISSIONARY AND BIBLE SOCIETIES, 1792. England and Scotland. The London Missionary Society— The Scottish and Glasgow Missionary Society — Robert Haldane's Proposed India Mission — The Church Mis sionary Society — Bible and Pure Literature Societies — Christian Missions to the Jews by Societies — The Wesleyan Methodist Missionary Society — The Society for the Propagation of the Gospel in Foreign Parts — The Society of Friends — Medical Missions — Women's Missions. The United States of America. The Board of Commissioners for Foreign Missions — The Baptist Missionary Union— The Methodist Episcopal Society— The American Bible and Tract Societies. The Continent of Europe. The Netherlands Missionary Society — The German Protestant Societies — The Paris Society for Evangelical Missions — The Norwegian, Swedish, and Swiss Societies. England and Scotland. The London Missionary Society, founded in 1795, was the immediate result of the Bengal Mission of William Carey. When Dr. Ryland, of the Baptist CoUege, Bristol, received the first letters from Carey and Thomas, he invited two friends who hap pened to be on a visit to that city to come and hear the inteUi- gence. These were the Rev. Dr. David Bogue, Presbyterian minister of Gosport, and Mr. Stephen. After reading the letters, the three knelt down and prayed for a blessing on the Baptist Mission. Dr. Bogue and Mr. Stephen then called on Mr. Hey, a leading minister, and received a promise of his support if they organized, a Missionary Society for non-Baptists. Dr. Bogue then sent to the Evangelical Magazine the " Address to Professors of the Gospel," which appeared in September 1794, calling upon all to subscribe "annually" to maintain "at least twenty or thirty 170 SHORT HISTORY OF CHRISTIAN MISSIONS. missionaries among the heathen," and to pray, converse, and consult with one another. In England and in Scotland the effect on spiritual men was instantaneous. On 4th November the first formal meeting of evangeUcal ministers of aU sects was held ; in January 1795 they issued an address and letter to many, which resulted in the foundation of the Society at the " Castle and Falcon," Alders- gate Street, London, on 21st September 1795. The " evangeUcal ministers and lay brethren of aU denominations " elected twenty- five directors. The " difficulties " which " occurred in the election of a secretary, on account of the great diversity of abilities requisite to the advantageous fulfilment of the complex and various duties," were most happUy solved, by the choice of the Rev. Dr. John Love, and Mr. WiUiam Shrubsole, "to each of whom distinct departments were assigned." Joseph Hardcastle, Esq., was the first treasurer. Dr. Love was then Presbyterian minister of Hoxton. Born at Paisley in 1756, he died minister of Anderston Church, Glasgow, in 1825. Sorrowful at "the awful withdrawing of that majestic energy of the gospel at home, which would give Ufe and impulse to the attempt of darting beams of saving light into the darkest habitations of cruelty throughout this evil world," he threw himself at once into the missionary enterprise. He sought the concurrence of Scotland especiaUy, because he looked to it for missionaries of " more regular education " and " more solid and durable piety " than had yet been found in England, which nevertheless had just sent forth the greatest missionary since Paul. Catholic in its constitution from first to last, and largely assisted at the outset by Presbyterians and EpiscopaUans in the true spirit of evangelical unity, " The Missionary Society," as it was at first caUed, has come to be identified with the Independents or Congre- gationalists, as other churches have learned to take their place in the missionary host. As Carey had been influenced by the narrative of Captain Cook's Voyages to desire the South Sea Islands for the scene of his mission, while God prepared him for the more important work in Southern Asia, the directors were led by the same narrative to the great Pacific Ocean. The first volunteer mis sionary who offered himself was Captain James Wilson, officiaUy described as " a worthy gentleman who had retired to affluence and ease from the East India service." So many as thirty men, of whom six were married, with then children, formed the first missionary party; four of these were ordained, and one was a surgeon, the others were artisans. On 10th August 1796, they THE LONDON MISSIONARY SOCIETY. 171 saUed down the Thames in the ship Duff, with a crew of twenty- two, to join the East India convoy at Spithead, singing as they went the hymn, " Jesus, at Thy command we launch into the deep," while their friends waved adieux from the banks, and some of the directors prayed and preached. So began the second missionary expedition sent out by EngUsh Nonconformists, like the first. Its annual expenditure, which had risen to only £5298 in 1810, is now £142,000. It has seen the islands of all but the Western Pacific turned to Christ, and its missions have spread out from Polynesia to India, China, Africa, Madagascar, and the West Indies. The one medical and four ordained missionaries of 1795 have increased to upwards of 150 now, with some 400 ordained natives, 4500 native preachers, 90,000 communicants, native adherents to the number of the third of a miUion, and 110,000 boys and girls at school, aU contributing £13,000 locaUy for spiritual and educational purposes. This Society has been honoured to send forth many great missionaries, pioneers, and founders. First was Robert Morrison (1782-1834), son of a Scottish elder, but born in Morpeth, and brought up as a last and boot-tree maker, like his father. He became a scholar, was sent by the London Missionary Society to the Chinese, and first translated the Scriptures into their language, and compiled its dictionary and grammar. After twenty-seven years' labour as a missionary, protected by the East India Company at Canton, he died at the early age of fifty-seven, a few months after Dr. Carey, and his tomb is at Macao. Beside him are Leang-Afa, the first Chinese preacher, and Ako, the first convert. To their first field, the Pacific Ocean, the Society sent John WiUiams (1796-1839), the martyr missionary. He was born in London, at Tottenham High Cross ; was an ironmonger's apprentice, and was converted at eighteen in answer to his mother's prayers. A missionary meeting in his congregation led him to give himself to work in the South Seas. There he discovered Raratonga, and from Raratea as a centre carried the gospel to many islands, writing home to the directors the thought which had filled his soul in his lonely voyages in the Camden among the coral islands : " For my own part, I cannot content myself within the narrow limits of a single reef." And so he, in time, overtook the New Hebrides group. In the last letter which Williams himself wrote we have the origin of the New Hebrides Mission thus told on the 16th November 1839 :— 172 SHORT HISTORY OF CHRISTIAN MISSIONS. " We are sixty miles off the Hebrides, so that we shall be there early to-morrow morning. This evening we are to have a special prayer-meeting. Oh, how much depends upon the efforts of to morrow ! Will the savages receive us or not ? Perhaps at this moment you or some other kind friend may be wrestling with God for us. I am all anxiety, but desire prudence and faithfulness in the management of the attempt to impart the gospel to these benighted people, and leave the event with God. I brought twelve missionaries with me : two have settled at a beautiful island caUed Rotuma ; the ten I have are for the New Hebrides and New Caledonia. The approaching week is to me the most important of my life." " Monday morning, 18th. — 'This is a memorable day — a day which will be transmitted to posterity, and the record of the events which have this day transpired will exist after those who have taken an active part in them have retired into the shades of oblivion, and the results of this day will be — " Believing the New Hebrides to be the key to New Guinea and the islands of the Papuan race, he reached Eramanga on the evening of the 19th, accompanied by Mr. Harris, who was being trained as a missionary. On the morning of the 20th, John Williams, with his companion, fell a victim to the clubs of the cannibals. Soon after the brave Gordon and his wife, from Canada, and then in 1872 Gordon's brother, fell in the same cause in the same island. The Presbyterian Church of Canada persevered, and now Eramanga is nearly all Christian. Under WUliam ElUs (1794-1872), Madagascar was brought to Christ after years of persecution to the death. In India the Society has had workers like Lacroix, and his son-in-law Mullens and Mrs. MuUens in Calcutta, John Hay in Vizagapatam, and many in Central and Southern India of like mind. But the Society has won its chief triumphs in Africa, through Robert and Mary Moffat and their son-in-law David Livingstone. Robert Moffat, D.D. (1795-1883), bom at Ormiston, south-east of Edinburgh, and trained as a gardener before he gave himself to Christ and His kingdom, caused the gospel to sound forth from Kuruman over Bechuanaland, now a British settlement, and nearly all South Africa. David Livingstone (1813-1873), was born at Blantyre ; when a cotton piecer, he taught himself Latin ; he studied medicine and divinity at the University of Glasgow, with the desire to go to China as a medical missionary, and he was sent to South Africa in 1840. His work as an explorer, with THE SCOTTISH MISSIONARY SOCIETY. 173 the object of opening up Central Africa to Christianity and commerce which would stop the slave trade, began with the discovery of Lake Ngami. In 1854-56 he crossed the continent, opening up the Zambesi, which he explored in a subsequent expedition, when he revealed. Lake Nyasa and summoned the Churches and Universities to map out the well-watered territory for missionary settlements. His last expedition of seven years, in the Lake region, from the head-waters of the Nile to those of the Congo, ended in his death on his knees, on 4th May 1873, at Chitambo's village of Ilala, on the south of Lake Bangweolo. The faithful Africans, Chuma, Susi, and others, whom he had rescued from slavery, and who had been trained and baptized by Dr. John Wilson at Bombay, buried his heart under a Mvulu tree in the district where the Congo takes its rise, and carried the body to the east coast, whence it was brought to Westminster Abbey. Dean Stanley's inscription on the stone in the nave thus concludes : — "For thirty years his life was spent in an unwearied effort to evangelize the native races, to explore undiscovered secrets, and abolish the desolating slave trade of Central Africa, when, with his last words, he wrote : ' All I can say in my solitude is, may Heaven's rich blessing come down on every one — ¦ American, English, Turk — who will help to heal this open sore of the world.' •' Other sheep I have which are not of this fold, them also I must bring, and they shall hear My voice.' " His statue stands in Edinburgh, as Moffat's memorial obelisk is in Ormiston. His death gave an impulse to Christendom which, in the twelve years since his burial, has resulted in the opening up of inner Africa to the gospel and to science, by the Scottish, English, and American Churches, by the Geographical Societies of Europe, and the philanthropic zeal of Henry Stanley and the king of the Belgians in the Congo Free State under the Berlin Convention. The Scottish Missionary Society, at first under the name of the Edinburgh Missionary Society, was the next to spring into action, in February 1796. The Rev. GrevUle Ewing, at that time assistant to Dr. Jones of Lady Glenorchy's Chapel, Edinburgh, was secretary. His address to the Christian public, dated 18th March 1796, is the most eloquent appeal which had appeared up to that time. The Society counted ministers and members of the Established and Secession Churches, Dr. Erskine representing the former, and Mr. Peddie the latter. The other directors for the 174 SHORT HISTORY OF CHRISTIAN MISSIONS. first year were the Rev. Sir Henry Moncreiff, Dr. Johnston, Dr. Hunter, Mr. Hall, Mr. Black, Mr. Colquhoun (Leith), Mr. Struthers, and Mr. Banks; Messrs. Alexander Bonar, James Bonar, C. Mowbray, James Haldane, John Pitcairn, W. Pateson, J. Scott, John CampbeU, and W. Ellis. Mr. John Tawse, W.S., was treasurer, and Mr. WiUiam Dymock, clerk. The influence of the London Missionary Society, guided by Zachary Macaulay, the West India overseer of slaves, whom Christ had drawn to become their friend, and governor of the Sierra Leone Company's settle ment at Freetown, led the Society to send their first missionaries to the Susoos, 120 miles in the interior. Peter Greig and Henry Brunton were the first two Scottish missionaries. The former was the first missionary martyr of modern times. Like Robert Moffat in later times, Peter Grieg was a godly gardener of Donibristle, Inverkeithing, who worshipped in the Secession Church of the Rev. Ebenezer Brown there. Moved by love for the perishing heathen, but modest with the humility of Carey, whom in some respects he resembled, he used to ask Mr. Brown to accompany Inn to the church, after the toil of the day, that there, as Dr. John Brown puts it, " amid the darkness and solitude he might speak more freely the thoughts of his heart." Peter Greig was murdered and robbed by native traders of Foulah, to whom he had shown kind ness, after he had been only a year in the country. Under Rev. John Dickson and Dr. Glen, the Society conducted a mission to the Mohammedan Tartars of Russia at Karass, between the Black and Caspian Seas. The first translated the New Testa ment into their language. Russian intolerance led ultimately to the extinction of this and the subsequent London Society's mission under Mr. Swan, but it has been revived by Mr. Gilmour among the Mongols from Peking. The Scottish Missionary Society's energies were transferred to India, where, in August 1822, a mission was begun by the Rev. Donald Mitchell, a " son of the manse," who had been converted to Christ when a lieutenant in the Company's army at Surat. This mission became remarkable for the labours of the Rev. Janes Mitchell, tho Rev. Robert Nesbit, and John WUson, D.D., who in 1835 transferred their services to the Church of Scotland, by which they and their coUeagues had been ordained. This Society became finaUy absorbed in the missionary work of the churches in 1847, when it transferred its second Jamaica mission, established in 1824 by the Rev. George Blyth and Hope M. Waddell, chiefly to the United Presbyterian Church. This Jamaica Mission had been undertaken with the GLASGOW MISSIONARY SOCIETY. 175 help of such proprietors as A. Stirling, Esq. of Keir, and W. Stothert, Esq. of Cargen, for the instruction of the slaves. The Jamaica congregations are now almost self-supporting. The Glasgow Missionary Society was estabUshed at the same time as that of Edinburgh, and on the same cathohc basis. Of twenty-two ministers who organized it, some of the names are perpetuated in the mission stations, as Dr. Burns of the Barony Parish, A. Pirrie of the " New Light Burgher Connection," and Dr. Kidston of the same body, Dr. Macfarlan of Greenock, and Dr. Love, who in 1800 became minister of Anderston, Glasgow, where one of his successors has been Dr. A. N. Somerville, who has traveUed much as an evangeUst aU over the world. Its two first young missionaries, a weaver and a taUor, accompanied Greig and Brunton to Sierra Leone. They were unworthy of their office, and their two immediate successors soon yielded to the climate. But in February 1821 this Society began in Kafraria, the mission which has since prospered greatly under the Free and United Presby terian Churches of Scotland, and is again being united into the Presbyterian Church of South Africa. The Rev. W. R. Thomson and Mr. J. Bennie were the first missionaries. In 1823 the Rev. John Ross began his Kafir apostolate, which ceased only with his death in 1878, and is continued by his sons Richard and Bryce Ross. The " Voluntary " controversy so divided the Society in 1837, that the mission separated into two presbyteries, one of which in 1844 came under the Free, and one in 1847 under the United Presbyterian Church. Robert Haldane, proprietor of the beautiful estate of Airthrey, on the StirUng slope of the OchUs, had not long found Christ for himself, when his friend the Rev. Dr. Innes of Stirling sent him the first number of the Periodical Accounts of the Baptist Mission. At once he resolved to sacrifice himself and his aU to found a mission, and he selected Benares as the spot, being the very centre of Brahmanical idolatry. One of the first and largest sub scribers to the London Missionary Society, he naturaUy turned to Dr. Bogue and Dr. Innes to help him. These men, one in the vigour of forty-seven, and the other not thirty, with GrevUle Ewing, the brother-in-law of Innes, and also a young Presbyterian minister, and Mr. Ritchie, a printer and devoted home missionary, were all engaged by Mr. Haldane. After providing for their salaries, he resolved to give £35,000 more, from tho sale of Airthrey 176 SHORT HISTORY OF CHRISTIAN MISSIONS. to Lord Abercromby, to endow the mission in the case of his own death. A more heroic sacrifice had not been made since the days of Barnabas of Cyprus. But Haldane's own friends Pitt and Dundas, the dictator of Scotland and of the East India Company, refused the Scottish gentlemen and ministers permission to land in India. Mr. Dundas offered the living of St. Cuthbert's, Edinburgh, to Dr. Bogue, which on his refusal fell to Sir Henry Moncreiff. As to the Company's Directors, one of them said he would rather see a band of devils in India than a band of missionaries. What India lost at that time — and who shall estimate the loss 1 — Scotland gained in the home mission work of Robert and James Haldane. It had been proposed that Mr. John CampbeU, afterwards of the London Mission, should be a catechist of Haldane's mission, but he was opposed by the Rev. John Newton, while fifteen members of the evangelical Eclectic Society discouraged the whole mission. This want of faith and duty was about to be nobly atoned for. The Church Missionary Society was founded in 1799, under the name of the Society for Missions to Africa and the East. Evan gelical in its origin, it has ever expressed all that is noblest and most catholic in the Church of England, the Propagation Society representing rather the sacramentarian side. In 1783 the Eclectic Society had been instituted by ministers like Newton and CecU, for the discussion of religious questions by evangelical members of the Church of England, and also by a few Dissenters. Charles Grant, WUberforce, and Simeon had done more than any other men for missions up to the time of Carey and Fuller, and it was Carey's experience that sent Henry Martyn out to India. But, as Charles Grant afterwards said, " Many years ago I had formed the design of a mission to Bengal, and used my humble endeavours to promote the design. Providence reserved that honour for the Baptists." If later in the field, the Church Missionary Society has become the greatest of all by God's blessing. It sprang from the discussions of the Eclectic Society, on the 12th April 1799, when sixteen clergymen met at the " Castle and Falcon ; " but it was a paper read by Charles Simeon, on 8th February 1796, that first suggested the Society. The most remarkable of the founders were the successive secretaries, Thomas Scott, the commentator ; Josiah Pratt, father of the learned Archdeacon of Calcutta ; and Henry Venn. For fifteen years the crown bishops restrained their sanction, and have generally been rather hurt ful than helpful to the cause, even in recent days. TU1 1815 BIBLE AND PURE LITERATURE SOCIETIES. 177 none but German Lutherans could be secured as. missionaries. The revenue has steadily risen from £911 to £2467 in 1810, and, chiefly by local associations, to upwards of £232,000 a year now. This Society's missions, which began in West Africa in 1804, in Madras in 1814, and in Calcutta in 1820, now extend "all round the world," and prosper. In Africa they occupy Sierra Leone, Yoruba, the Niger, the Victoria Nyanza country, the coast east of it, and Cairo. In Asia they work in Palestine and Persia, aU over India, Ceylon, Mauritius?, China, and Japan. They have done much to Christianize the Maories of New Zealand. They light up North- West America and the North Pacific. The number of European missionaries and teachers is upwards of 220, of ordained natives more than 200. The native Christian adherents exceed 130,000, of whom one-fourth are communicants. Some 60,000 pupils attend the Society's mission schools. The Society is now in its eighty-eighth year. Bible and Pure Literature Societies.— The Religious Tract Society also was instituted in 1799, for the circulation of religious books and treatises throughout the British dominions and in foreign countries. It spreads the gospel in 166 languages. Its purely missionary income in 1885-86 was £28,703 ; the expendi ture amounted to £47,723, the excess being supplied from the trade funds, which also bear the cost of management. The Society's help to missions consists in its grants of money, paper, electrotypes, and publications to missionaries, and in its circulation of a pure and Biblical literature. The British and Foreign Bible Society, founded in 1804, is even more closely allied with foreign missions. We have seen what, unaided, Carey and his coUeagues did for Bible translation and circulation in India. It was the need for the Holy Scriptures in Wales which first suggested the idea of this Society to the Rev. Joseph Hughes, who became one of its secretaries. Mr. Steinkopff, of the Lutheran Church in the Savoy, represented the foreign element, Charles Grant that of India, and WUberforce and Samuel MiUs helped ; the last drew up the plan. Rev. J. Owen represented the Church of England, as Mr. Hughes did the Nonconformists, and Mr. Steinkopff the foreign Protestants. Lord Teignmouth, the retired Governor-General of India, was appropriately the first president ; the good Earl of Shaftesbury long held the office. The Society granted £13,500 in all for the Serampore translations, which subsequent scholars like Yates 178 SHORT HISTORY OF CHRISTIAN MISSIONS. and Wenger perfected. But a controversy regarding the rendering of the words for " baptism " severed the connection between this Society and Serampore. The translation, printing, or distribution of the whole or part of the Bible has been promoted by this noble Society directly in 206 languages or dialects, and indirectly in 59, or 267 in all. The number of versions, including the chief revisions, is 354. The home organization consists of 1042 auxiliaries, 364 branches, and 3625 associations, or 3031 in aU, besides 492 sections of the Hibernian Bible Society. Up to the present year 1885-86, the British and Foreign Bible Society has issued above 108,000,000 copies of the word of God, from London, from agencies in the principal centres of Europe, from nine Societies in British India and Ceylon, and through foreign societies Uke that of the Basel Bible Society, established in the same year 1804. In 1885-86 the free income was £132,771, and the receipts from the sales of Scriptures were £105,517 ; the income from all sources was £238,000. In the words of the first Earl Cairns, when Lord ChanceUor : — "Where would the Missionary Societies have been without the Bible Society and without the Religious Tract Society ; the preacher and the teacher might have used their voices within a very limited circle ; they could do little with their voices alone in comparison with that which they could do with the aid of such literature as the Tract Society supplies." Every year some 5700 books of all kinds are published in Great Britain, with an estimated circulation of three millions of copies. But this one Bible Society circulates over four millions of the sacred Scriptures at prices ranging from one penny for the New Testament upwards. Of the whole circulation in 1885-86, 2,192,819 copies were from the depot in London, and 1,931,085 from depbts abroad. The National Bible Society of Scotland is composed of the Edinburgh Bible Society established in 1809, the Glasgow Bible Society in 1812, the Glasgow Auxiliary to the British and Foreign Society in 1821, and the National in 1859, all united in 1860. This vigorous Society circulates only the Authorized Version of the English Bible, without the "Apocrypha," and diffuses the Bible in aU European languages, "and in China, Japan, India, and the Netherlands India, Africa, and Armenia. Its total issues of the Bible, complete and in portions, are about half a mUlion a year. This Society's rupture in 1826 with the British and Foreign Bible Society was healed in 1882. Third among the Bible Societies of the world, this Society has made a continuous advance in the quarter of a century ending 1st January 1886. MISSIONS TO THE JEWS. 179 The income, which in 1861 was £8000, in 1885 was £32,585 ; the circula tion has grown from 103,610 copies to 645,662 ; the three foreign countries in which active colportage was carried on, to 20 ; the dozen colporteurs, supported or aided, to 300 ; and the foreign circulation from one- tenth of the whole to well nigh two-thirds. During this period the Society has printed for tho first time the entire Bible in Efik, and the New Testament Scriptures in Malay and. Chinyanja. The average giving in Scotland for the diffusion of the Scriptures has been raised from £1 per 1000 of the population to £4, 7s. 6d. ; a sum of £547,406 has been expended in Bible work at home and abroad; and nearly 9,000,000 copies or parts of Scripture have been put into circulation. Together with the British and Foreign and the American Bible Societies, it is now engaged in the production of the Scriptures in Japanese. The Society has assisted in the publication of two Gospels in Corean. The Christian Vernacular Education Society for India, estab- Ushed in 1858, when the Sepoy Mutiny quickened the conscience of England, does a unique work for the people of India, providing Christian education for them in their mother tongues, by two great normal schools, by improving and Christianizing indigenous schools, and by preparing and cnculating school-books and a general Christian Uterature for native homes. With an annual expend iture of £11,500, the Society has trained 735 native teachers and mission agents, has brought 120,000 chUdren under Christian instruction, has printed 1200 publications in 18 languages, of which ten miUion of copies have been sold, and employs 500 colporteurs in India and Ceylon. The founder and manager is Dr. John Murdoch, a Scotsman, who was a teacher in Ceylon. Christian Missions to the Jews by Societies. — After an attempt in 1801 by G. C. Frey, a Christian Israelite, to work among his brethren according to the flesh through the London Missionary Society, The London Society for Promoting Chris tianity among the Jews was established in 1 809, on a catholic basis at first, but in 1815 in connection with the Church of England. The Rev. Andrew Fuller helped the work at its beginning among the Jews in London, and Claudius Buchanan, who had visited the communities of Jews in South India, induced it to prepare a translation of the New Testament in Biblical Hebrew, of which the standard edition is that of 1838. In 1825, Michael Solomon Alexander, reader of the synagogue in Plymouth, was baptized, and became first Protestant Bishop of Jerusalem. He was succeeded by Bishop Gobat, of the Church Missionary Society. Of all converted Jews the most remarkable missionary has been Joseph Wolff, whose travels through the most barbarous parts of Central Asia and Abyssinia are rich in adventure, between 1826 and 1866 ; he caUed himself the Protestant Xavier. This 180 ' SHORT HISTORY OF CHRISTIAN MISSIONS. Society spends £40,000 a year: its best work is in Posen and Palestine. The British Society for the Propagation of the Gospel among the Jews, formed in 1842, has twenty-five paid and upwards of one hundred workers in all, in the principal cities of England, and in Germany, Italy, and Russia. The Wesleyan Methodist Missionary Society dates its organiza tion from 1813, on the last day of which Dr. Coke (see page 139) sailed for Ceylon with six missionaries, who were welcomed by the authorities, and laid the foundation of a prosperous mission at Jaffna and in the north of the island. In one sense Wesleyan Methodism was the offspring of the spirit of Foreign Missions. Samuel Wesley, Rector of Epworth in Lincolnshire, was so moved by the success of the Danish missionaries in Tranquebar, that he planned a mission to India and offered himself. His wife was even more zealous. These were the parents of John Wesley, who was for two years in Georgia a missionary of the Propagation Society to the slaves, and of whom his widowed mother said, " Had I twenty sons I should rejoice they were all so employed, though I should never see them more." In 1769 the Conference collected .£70, and sent Joseph Pilmoor and Richard Boardman as missionaries to America, which resulted in the formation of the Methodist Episcopal Church. In 1786 Dr. Coke began to superintend the foreign work, crossing the Atlantic eighteen times. On his death in 1813, when the missionary income of the Church was £12,000 a year, the Conference of 1814 urged the formation of a Society with two secretaries, and this was com pleted in 1817. "The world is my parish," was John Wesley's motto, and the Church and Society which bear his name have ever carried it out. To the early missions to America, the West Indies, and Ceylon, were soon added those in South Africa, at Namaqualand — remarkable for the labours of William and Barnabas Shaw — in Kafraria and Natal, in South India and South China, in Australia and Polynesia. The history of missions records no triumph more remarkable than that of the Wesleyans in the Fiji Islands, a British colony since 1874. In 1835, the Revs. William and David Cargill, after Christianizing the Friendly Islands, 800 miles distant, landed on Lakemba, one of the Fiji group. They were soon after joined by the Rev. James Calvert, and John Hunt (died 1848). Such has been the blessing on the devotion of these heroic men and their successors, that eighty islands inhabited by ferocious cannibals have become THE WESLEYAN AND PROPAGATION SOCIETIES. 181 a Christian colony, prosperous in all things, spiritual and secular. For these purely foreign missions, and for its work in Europe, Ireland, and Canada, the Society annually raises above £150,000. The Calvinistic Methodists, formed as the result of George Whitefield's preaching, in the two branches of the Welsh Calvinistic Methodists and Countess of Huntingdon's Connection, devote £6000 a year to missions, chiefly in Assam. The Primitive Methodist Society was formed in 1843, up to which time from 1810 some of the circuits had their own missions. The foreign work of the Society is in South Africa and Fernando Po. The United Methodist Free Churches raise £17,600 a year for home and foreign missions. The Society for the Propagation of the Gospel in Foreign Parts became a distinctly missionary agency in 1821, after India had been opened to the gospel in 1813, and Bishop Middleton had built Bishop's CoUege, nearly opposite Calcutta. But it had given assistance to missions, after its incorporation by royal charter in 1701 "for the reUgious instruction of the Queen's subjects beyond the seas; for the maintenance of clergymen in the plantations, colonies, and factories of Great Britain, and for the propagation of the gospel in those parts." Its income was £1537 in 1701, and £12,858 in 1821. It rose to £118,000 in 1886. Its ordained missionaries number 575, of whom 166 are in Asia, which has 14 dioceses; 142 in Africa, which has 14 dioceses, including Madagascar and Mauritius; 15 in Australia and the Pacific, which has 20 dioceses; 195 in America and the West Indies, and 26 in Europe. There are 1700 catechists and lay teachers, mostly natives, and 350 students in coUeges. Of this Society's missions the most remarkable is in India, under Dr. Cald well, Bishop of Tinnevelli, with headquarters at Tuticorin port. Its past history is bright with the names of pioneers like Samuel Marsden and Bishop Selwyn in New Zealand, and of martyrs like Bishop Patteson in Melanesia. The South American Missionary Society dates its origin from 1851, and is the outcome of the zeal of the martyred Captain Allen Gardiner, R.N., who led three expeditions to Patagonia, the third of which was fatal to himself and the whole party. The mission, under a bishop at Keppel, one of the Falkland Islands, at Ooshooia on Tierra del Fuego, Pernanibuco, Rio, Chili, and on the Amazon river, is en couraged by the Argentine Government, and spent £13,814 in 182 SHORT HISTORY OF CHRISTIAN MISSIONS. 1885-86. It was to this mission that Charles Darwin became a subscriber, and of it that he wrote, in 1881, as he had previously done of the Christian Maories and Japanese : " I am now con vinced that what the missionaries have done in Tierra del Fuego, in civilising the natives, is at least as wonderful." Th3 Universities Mission to Central Africa, established in 1861 on the proposal of Dr. Livingstone to the Universities of Oxford and Cambridge, is conducted on the principles of this Society. Its first bishops were Mackenzie, Tozer, and Steere. This Society raises £16,000 a year for work from Zanzibar along the east coast of Africa, and into the interior as far as the east coast of Lake Nyasa. It has 26 ordained and 23 lay missionaries, besides 14 ladies and 15 native catechists. The Society of Friends, like the Moravian Church, has always been remarkable for the devotion of almost every member to the missionary as well as other philanthropic causes. The Quakers, as they are popularly called, number 18,000 only at home, and 500 abroad, besides 6000 adherents. They work individually in Mada gascar, India, Syria, and elsewhere, and assist all evangelical missions. The China Lnland Mission was organized in 1866, as an unde nominational agency, by the Rev. Hudson Taylor, who had been a missionary in China. Then there were only 97 Protestant missionaries in all China. Now this mission alone consists of 152 foreign missionary agents of all kinds, besides 36 wives of missionaries. Several are lay volunteers at their own charges. They are stationed or are peripatetic in 14 of the great provinces of the empire, — the five northern, the four central, and five of the more southerly as far west as Yun-nan, marching with Upper (British) Burma, in which the mission claims Bhamo as a station. The income in 1885 was £20,221, of which £820 was given in China. The mission has 114 paid native helpers, of whom 8 are pastors. In 28 of the 42 stations there are 1300 communicants, and over 2000 converts have been baptized in twenty years. A "very large proportion" of these are aged Christians; "persons above 60, 70, and even 80 are not unfrequently baptized." Medical Missions. — The teaching and the example of our Lord, and the union with Paul of Luke, the beloved physician, form the special warrant for the medical form of missionary work, which is fully justified by the words of the final Missionary Charge. It MEDICAL MISSIONS. 183 was through a physican, Gabriel Boughton, that the British obtained from the Delhi Emperor their first settlements in India, especi aUy Calcutta. The first medical missionary from England was WUliam Carey's coUeague, John Thomas, who was the means of bringing to Christ the first caste convert of Northern India, Krishna Pal, a carpenter whom he healed. Thereafter a few medical men occasionaUy went out as missionaries from both England and America. It was one of these, Rev. Peter Parker, M.D., an American missionary of China, who, when on a visit to Edinburgh in 1841, led the good and great physican Dr. John Abercrombie to establish the Edinburgh Medical Missionary Society. This is stiU the only medical missionary society or training institution in existence. Dr. John Coldstream and Mr. Benjamin Bell, F.R.C.S.E., were its first secretaries, and the Rev. G. D. CuUen, M.A., stUl survives as one of its founders. In 1822, Mr. Douglas of Cavers had, in his Hints on Missions, urged the advantages of medical missions. The Edinburgh Society graduaUy extended both its plans and its agency, until it has become, first and mainly, a home institute for training speciaUy medical students, on gradua tion, for mission work ; a Society conducting model medical missions at Nazareth, Japan (Niigata), and Damascus, and giving aid to the missions of Churches and Societies. Its Institute, named in memory of Livingstone, is held in the Cowgate of Edinburgh, and partly in the famous Magdalene Chapel, in which the first General Assembly met, and the body of the martyred Marquis of Argyle was placed after his execution. After fifteen years' service in Madras, as the missionary of the Free Church and. Edinburgh Society jointly, Mr. David Paterson, F.R.C.S.E., became the first house superintendent of the Institute. In it there are now, every year, about 16 resident students, whUe some 50 volunteer students attend the dispensary. Upwards of 11,000 patients are annuaUy treated at the dispensary, and 10,000 at their own homes. The income of the Society is above £7000, of which one-half is from annual subscriptions. The various Churches and Societies receive medical missionaries also direct from the universities and coUeges. There are at least 19 0 British quahfied medical missionaries abroad, and nearly as many American ; of the latter several are women, Uke the late Miss Mary Seelye, M.D., who died in Calcutta. The Free and United Presbyterian Churches, and some of the EngUsh Societies, are training medical women missionaries at the Henrietta Home, London, also in Edinburgh and in DubUn. 184 SHORT HISTORY OF CHRISTIAN MISSIONS. Women's Missions. — In aU non-Christian countries, but espe ciaUy in those which seclude women in the hareem as Islam does, and those with a caste civilisation and zanana system like the Brahmanical peoples, Christian missions have begun to evangelize the women only after the first or second generation of their fathers, husbands, and brothers have been brought within the kingdom. Hence Christian women's work for native women did not begin in an organized form tiU about 1854, when a demand for Christian education began to show itself. Up to that time the labours of Mrs. Marshman in Serampore (1800), Mrs. Wilson in Calcutta (1822), Mrs. Margaret WUson in Bombay (1830), and Mrs. Anderson and Mrs. Braidwood in Madras (1838), had been confined to day schools and orphanages, and the Eurasian com munity, who yielded admirable assistants. Since that time the work has taken the form of the normal school, higher school for the native Christian community, and schools in the zanana or women's apartments. The societies which have done most in India are these : — Society for Promoting Female Education in the East, Indian Normal School and Female Instruction Society, Church of England Zenana Missionary Society, Propagation Society's Ladies' Association, Baptist Zenana Mission, and American Women's Union Zenana Mission. The United States of America. The American Board of Commissioners for Foreign Missions was formed in 1810. In the land of Eliot and Brainerd, tho latter of whom had died in 1747, the movement which resulted in the Baptist and London Missionary Societies found a sympa thetic response. Massachusetts and New York had their societies for local effort from 1787, and the Presbyterian Church had con templated a mission to Africa in 1774. But it was two divinity students of New England, of Williams and Andover CoUeges, who stirred up the churches to send forth the first American missionary. These were Adoniram Judson and Samuel J. MiUs. The former was the first missionary, whom Carey sent to Burma ; of the latter his mother said, " I have consecrated this child to the service of God as a missionary." MiUs and four other students of Williams CoUege drew up, in cypher — " public opinion then being opposed to us "—in 1808 the constitution of a Society of Brethren, who bound themselves to go forth as missionaries. In 1810 Jud son wrote a paper, signed by himself, Samuel Nott, jun., Samuel AMERICAN MISSIONARY SOCIETIES. 185 J. Mills, and Samuel Newell, asking the General Association of Independent Ministers, which met at Bradford, " whether they may expect patronage and support from a missionary society in this country, or must commit themselves to the direction of a European society?" The result was the institution of the American Board of Foreign Missions, which in 1812 sent forth Judson and four other ordained missionaries to India. The Charter of 1813 was about to open the country when they arrived, but Dr. Judson was too early for that, and in God's good providence settled in the then independent State of Burma. Messrs. HaU and Nott were driven round to Bombay, where, after some temporizing, the Governor permitted them to land. There they foUowed up the pioneer work of Carey among the Marathas. Since that time this Board has been enabled by the annuaUy increasing population of the United States to throw its organization over many parts of the world, and notably the corrupt Christian churches and races of Turkey. In 1885 (to October) it had a revenue of 656,227 dollars, or £132,000, to which the income had risen from 13,611 dollars in 1812. The Board's 156 ordained missionaries, 14 lay and 248 female labourers sent from America, with 147 native pastors and 2036 preachers and catechists, work in twenty-two mission fields, — in Natal, East and West, Africa (Bih6), Turkey, India, Ceylon, China, Japan, Micronesia, Mexico, Spain, Prag, and Hawaii. Under the Rev. Titus Coan, from 1835, the Hawaiian became the most remarkable of self-supporting and self-propagating native missions. The American Baptist Missionary Union was founded in 1814, owing to the fact that, during the voyage to India, Dr. Judson and Mr. Rice became Baptists. Hence this Society has had its greatest triumphs among the Burman and Kareng hiU tribes, the British authorities having greatly encouraged their missionaries, from the time when Sir Henry Durand was the friend of Judson, and Sir Arthur Phayre the friend of Mason, Mrs. IngaUs, and their colleagues. In Burma the Society has 123 missionaries ; in Assam, 19 ; among the Telugoos of Madras, 40 ; in China, 37 ; in Japan, 17 ; and in Africa, 25, or 231 in all ; besides missions in Sweden, Germany, France, Spain, and Greece. The Society's income in 1885-86 was 362,026 doUars, or £73,000. In Burma there are 479 churches, with 26,000 members. Among the Telugoos a great work has been done since the famine of 1878. 186 SHORT HISTORY OF CHRISTIAN MISSIONS. The Methodist Episcopal Society began in 1819 with 828 dollars, and in 1885 spent 390,636 dollars, or £78,200 on foreign missions. Its foreign operations are carried on in Africa, South America, China, Japan, India, Mexico, and several countries of Europe. In India it has met with much success, chiefly in Oudh since the Mutiny of 1857, where it was estabUshed by Dr. Butler. The number of foreign missionaries is 116; besides 16 lay and 140 female agents, there are 342 native ordained preachers. The Church Society for Promoting Christianity among the Jews, in the United States chiefly, was founded in New York in 1878. The American Bible Society has an annual income of £100,000. Its aggregate circulation is 48 miUion copies of the word of God, and it has spent 4 miUions sterling in seventy years on the work of translation, printing, and sale aU over the world. The Tract Society was, in 1825, developed from the Boston into the National American Tract Society, New York, chiefly by the Rev. W. Allen Hallock, D.D., who guided it tiU 1880, creating an issue and circulation of 450 millions of books, tracts, and papers. Its whole annual receipts are £80,000, of which £55,000 are from sales. It is largely a home agency for the increasing population of the States, among whom it employs 200 colporteurs; but it assists mission work in Turkey, India, China, Japan, and Africa. The Continent of Europe. We have already traced the action of Denmark so early as 1705, which is still represented in Southern India by the Danish Evangelical Missionary Society of Copenhagen. That raises £3000 a year for its Indian mission chiefly ; the State Mission in Greenland spends £2500 a year. The Netherlands Missionary Society was founded in 1797, as a result of the first address of the London Missionary Society, and under the influence of Dr. Van der Kemp. That great missionary, the first to the Kafirs, was born at Rotterdam in 1747; he became a cavalry officer, and then a physician, after studying at the University of Edinburgh. The drowning of his wife and child, and his own narrow escape, roused him from a life of bold scepticism, and he answered the first caU of the London GERMAN PROTESTANT MISSIONARY SOCIETIES. 187 Society to go out to Africa. There he settled on the Keiskamma till war drove him south to work among the Hottentots ; and he died as he had lived, protesting against his countrymen's oppres sion of the native races. This Society, after the superficial and temporary Christianization of Ceylon, confined itself to the Dutch East India Colonies left to the country by the treaty of 1824. In the Minnahassa or north peninsula of Celebes, Riedel and Schwarr were the means, after 1829, of turning to Christ more than half the population of 114,000. But the rationalism of the Church at home, and the purely materiaUstic polity and ctdture system of the Java authorities, have strangled the mission, which never raised more than £7166 annuaUy to Christianize a population yielding vast tribute to the Netherlands, and have encouraged the spread of Malay Mohammedanism. The Rhenish Society of Germany, which does much for Dutch India, reports that there are fifty Dutch missionaries belonging to eight societies scattered over the whole Archipelago, " but there are only a few places where their results are remarkable." The very considerable congregations formed long ago in the Amboyna, Kei, and Aru Islands, and Timor and Wetter, are fast being lost to Islam. So true is it that nothing but evan gelical faith and motives will make Christians aggressive. Other Societies in Holland are the Netherlands Missionary Union (£4000 a year), the Utrecht Missionary Society (£4500 a year), the Reformed Missionary Association (£1355 a year), the Java Committee, the Mennonites, the Ermolo and Neu Kirchen, and a few smaUer agencies. The German Protestant Missionary Societies continue, as from the first, to prevent the Church or Churches, as such, from sharing in the great enterprise. In this respect, Lutheranism, like Episcopacy in England, is stiU in that missionary infancy from which the Free Churches in Scotland and America have grown. But the German mission organizations are far in advance of aU others in the justice which they do to the enterprise on its literary side. Whether in order to rouse the Churches, or to inform the world, the press must be the servant of missions, as it has never yet been in the EngUsh language. Excluding organ izations directed to the conversion of the Jews, and Bible, Tract, and Christian Literature Societies, Dr. Grundemann's tables, published in 1886, show fourteen evangelical Deutsche Gesellschaften or missionary societies. The Moravian (1732) we 188 SHORT HISTORY OF CHRISTIAN MISSIONS. have already treated; its annual income from the German province only is about £11,000. Next in point of time, with an annual income of £42,000, comes the Basel Society, which is really not Swiss but German. It was originally founded in 1815 only to train missionaries, but it now maintains vigorous missions in South- Western India and elsewhere. Its students, who are non-university men, pass through a six years' course of Latin, Greek, Hebrew, English, and Theology ; those who begin well educated have only a two years' course. There are generally eighty in residence in the pleasant and busy hive outside of Basel. The missionaries are ordained, but may not act as ministers at home. Their wives are generally reckoned in the statistics as missionaries, and unmarried women missionaries are rarely sent out. Third, in 1823, comes the Berlin Society with an annual income of £16,500. In 1828 the Rhenish Society was established at Barmen, and has now an annual income of £17,500. In 1836 the North German Society started at Bremen, and raises £4500 a year ; in the same year Pastor Gossner's Mission began, with headquarters at Berlin, and a present income of £7500. The Leipzig Evangelical Lutheran Mission also dates from 1836 ; its income is £12,750. The Hermannsburg (1849) raises £10,000 a year; the St. Crischona (1848) at Basel, £4320 ; the Jerusalem Verein (1845) at Potsdam, £1320; the Schleswig-Holstein (1877) at Breklum, £1750 ; the Berlin Ladies China Association (1850), £750; the Ladies Verein (1842). raises £440 for the Christian education of females in India, Palestine, and South Africa. The Free Verein spends £70 on a missionary in China. The whole expenditure of these German organizations is stated at £136,103. The " Kaiserswert Deaconesses Institute " has sent at least fifty sisters to the East. The Paris Society for EvangeUcal Missions began in 1825 to help the missionary efforts of other Continental churches, but in 1829 it was led by Dr. Philip of the London Missionary Society to send MM. RoUand, Lemue, and Bisseux to South Africa, just as Duff was set apart for India. They were received by descendants of Huguenots who had in, 1698 settled near Cape Town, and finally in 1833 by Moshesh, chief of the Basutos. There the French missionaries have done a great work, -broken only by war for a time, but now likely to extend greatly under the imperial protection of Great Britain up to the Zambesi, which M. Coillard has surveyed for a mission. There are above 5000 Basuto SCANDINAVIAN MISSIONS. 189 communicants in 84 out-stations. Major Malan gave up all for missions in South Africa, and he helped greatly this mission of his father's Church. The Free Swiss Churches, Canton de Vaud, began mission work in 1875, at Valdezia, South Africa, among a mixed race of Basuto and Amatonga Kafirs. The Norwegian Mission Society of Evangelical Lutherans, founded in 1842 at Stavanger, where it has a Missionary College, has workers in Zululand, and in Madagascar. In the latter this mission. has been most successful. It has over 9000 members in the inland and 80 on the west coast districts. A second agency is the Committee for Bishop Schninder's mission, in the Zulu country , a third is a Committee for the Santal Mission. The Swedish Evangelical Fosterlands Mission (1860) works in the Central Province of India and among the Mohammedan Gallas of Abyssinia. The Swedish State-Church Mission spends £1500 a year. The Finnish Missionary Society in South Africa spends £1500 a year. CHAPTER XVI. THE CHURCHES BECOME MISSIONARY, 1830. Scotland, Ireland, and England. he Church versus a Society as a Missionary Organization — Alexander Dull — The Free Church of Scotland's Foreign Missions — The Established Church of Scotland — The United Presbyterian Church of Scotland — The Presbyterian Church of Ireland — The Presbyterian Church of England — The Presbyterian Churches of the Colonies, Canada, Austral asia, South Africa. The United Stales of America. Che Presbyterian Church, North and South — The Protestant Episcopal Church — The United Presbyterian Church — The Beformed (Dutch) Church and the Beformed Presbyterian Church — The Evangelical Lutheran Church. Seneral Besults of Foreign Missionary Churches and Societies. Scotland, Ireland, and England. The Church v. a Society as a Missionary Organization. — By its institution, constitution, object, and early history, the Church alone is and should always be a directly aggressive missionary power. It was so till the Reformation, up to which the Iro-Scottish brotherhoods and Greek and Latin monastic orders may bo considered committees through which the churches, is such, directly worked. Since the sixteenth century the Romish orders, notably the Jesuits, have been societies often practically independent of their Church, and fighting against it both in its Divine principles of truth and charity, and in its ecclesiastical courts. The Lutheran Church drove its pietist members into the Moravian Brotherhood and Danish-Halle organizations. The Church of England similarly treated the Nonconformists and Methodists, acting on its Erastian civil basis ; to this day the noble and extensive missions, conducted by its evangelical and 190 FOREIGN MISSIONS OF THE CHURCH OF SCOTLAND. 191 sacramentarian members through two societies, are hampered and injured by the interference of bishops with sacerdotal and lordly rights. The Nonconformist Christians of Great Britain and America, or the Baptists and Independents, having no fitting- church organization, as such, for mission purposes, are driven to form societies which act outside of the congregations. But Pres- byterianism supplies now, as in the time of the Acts of the Apostles, just the agency and machinery wanted for Foreign as weU as for Home Missions. The gradation of courts, in which the laity are equaUy represented, from the kirk - session to the General Assembly, which appoints the Foreign and other Mission committees annuaUy, and annuaUy reviews their proceed ings, enables the whole Church to act directly on the mission fields, whUe it summons every member personaUy to pray and give, and attracts missionaries from the front ranks of the divinity students and ministers. In the foreign field itself, as converts become formed into congregations, Presbyterianism — if honestly worked — enables them to "caU" their own pastor, support their own machinery, and extend it around them as self-governing and self-developing communities. As the missionary enterprise of Christendom grows, it must tend to work less through societies, and more through churches. Alexander Duff (1806-1878).— The Church of Scotland was the first Church, as such, since the Reformation, to send forth a missionary, and that under the influence of two men, Thomas Chalmers and Dr. IngUs. The former, while still minister of Kilmany, in 1812 published his sermon, preached before the Dundee Missionary Society, on Missionaries and the Bible, as " the two great instruments appointed for the propagation of the gospel." Again, in 1814, he preached the annual sermon for the Scottish Propagation Society, on " the UtUity of Missions ascertained by experience," in which he showed the supercUious wit Uke Sydney Smith, and the scoffer, that "what the man of liberal philosophy is in sentiment, the missionary is in practice." These two sermons, followed by the personal influence of Chalmers at St. Andrews, sent Alexander Duff to India in 1829. Born in 1806 (25th April) of peasant parents of deep godliness near MouUn, in the Grampians, he was early caUed in a vision to be a missionary ; he passed through the University course of St. Andrews as the best student of his year ; and when fully ripe for action, he responded, in 1829, to the appeal which Dr. Inglis had made to the people of 192 SHORT HISTORY OF CHRISTIAN MISSIONS. Scotland, in the name of the Church, in 1825. When, on the 27th May 1830, he and his wife landed at Calcutta, after having twice suffered shipwreck, he began a career of devotion to the people of India, which ended only with his life, on the 12th February 1878. He served himself apostolic heir to Carey, as Carey had done to Schwartz. But more than either of these, ho was led by the Spirit of God to institute the educational method of evangelizing the Brahmanical defenders of the very citadel of idolatry in Asia, which method will go on working, as Luther's Reformation in Germany and Knox's in Scotland. He founded the India, New Hebrides, and Syria Missions ; he extended the African Mission ; he organized the whole missionary agency at home, and his eloquent experience was the means of sending hundreds of missionaries from all the churches to the heathen abroad. When, in 1843, the Disruption of the Church of Scotland took place, Dr. Duff and all the Indian missionaries, — then fourteen in number, — and all the missionaries to the Jews, with the con verts and students, joined the Church of Scotland Free, leaving behind them only the property which they had created. The Free Church of Scotland's Foreign Missions are now consolidated in seven well-defined fields, and are extended among certain great races of marked individuality and influence, in the two continents of Asia and Africa. In and to the south of Asia the fields are — (1) India, and there especially the educated Brah manical Hindoos, numbering seventeen miUions, and the simple aboriginal demon -worshippers, numbering seven millions; (2) Arabia, from Aden and Shaikh Othman as a base, for the Moham medan Arabs of Lahej and the interior, and for the Somalis from the opposite coast of Africa; (3) the New Hebrides group of thirty islands in the Pacific Ocean to the south of Eastern Asia, containing eighty thousand cannibals of the Malay or Polynesian and Negrillo or Papuan races ; (4) Syria, where, on Lebanon, twenty miles to the north-east of Beiroot, there is a medical and educational mission to the quasi-Mohammedan Druses, and to the ignorant Christians of the Greek and Latin Churches. In Africa the missions are at work among the three principal varieties of the great Bantu race of fetish-worshippers, termed by their Moham medan oppressors Kafirs. These varieties are — (1) the Kafirs of Cape Colony, with whom we have fought seven cruel wars, but who are now peaceful, because largely Christianized and civilized FOREIGN MISSIONS OF THE FREE CHURCH OF SCOTLAND. 193 around the provincial capital of King William's Town. In this great work the United Presbyterian and Free Churches are practi cally, and soon will be corporately, united. (2) The Zulus of Natal are evangelized from Maritzburg, the capital ; from Impol- weni estate, where an institution is being built like Lovedale for Kafraria proper; and from Gordon, on the borders of purely native Zululand. (3) The Kafir-Zulu tribes of Lake Nyasa region, farther north, are cared for by the Livingstonia Mission, under the Rev. R. Laws, M.D., who again illustrates the blessedness of union, being a United Presbyterian missionary in the service of the Free Church of Scotland. In the year ending 31st March 1886, above £97,000 was raised for and spent upon these missions, independently of that contri buted for missions to the Jews, the Continent of Europe, and the Colonies, which made the whole missionary revenue of the Free Church for Christ's cause abroad about £112,000. The total cost of administering the £97,000 was under £1200, which is believed to bo the lowest percentage of charge in the history of missions, not a little voluntary service being done for the Master's sake and the Church's good. Three of the sources of this revenue of £97,000 are of peculiar interest. (1) The natives themselves contributed £14,426 of it, partly for church and missionary pur poses, and more largely as fees for school and college education ; Europeans on the spot contributed £3961 besides. (2) The Free Church having left the voluntary question open, and its missions being educational as well as preaching, its missionary teachers and professors quaUfy for grants-in-aid, as at home, and in this shape £12,000 was received from the various Governments of India and South Africa. (3) The most important single source of revenue, spiritually and financially, is the congregational, created by Dr. Duff before the Disruption of 1843, and amounting last year to £15,807. Dr. Duff's ideal was an association of all the communicants in every congregation for prayer and giving on behalf of Foreign Missions, and Dr. Chalmers tells us he himself was led by this plan to devise the organization of the Sustenta- tion Fund. About three-fourths of the 1024 congregations of the Church have such quarterly associations, the other fourth still adheres to the annual collection at the church door. These associations are the sheet-anchor of the Church's missions, not only financially but spiritually. Through them the whole Church becomes missionary ; without them there is a fear that the missions may be cared for by what will be virtually a society n 194 SHORT HISTORY OF CHRISTIAN MISSIONS. within the Church. This congregational revenue has steadily risen from £4374 nearly four-fold. But not more than one-third of the whole communicants give for Foreign Missions, while, allowing for families and the very poor, the proportion should be two-thirds. The whole sum raised in Scotland alone by the Free Church for its Foreign Missions since 1843 is above a million sterling. But this is still the day of small things to the prayer of faith and labour of love. Like the other evangelical churches of Protestant Christendom, the Free Church has only begun to play its part in the world enterprise for which our Lord prayed the Father (John xvii. 20-22), and which He committed to every disciple in all ages. The plan of Zanana Missions was first suggested by Prof. T. Smith, and carried out in 1854 by the Rev. John Fordyce of the Free Church, which raised £7861 for native women's education in India and South Africa in 1885. The Ladies' Society, charged by the Church with this since 1837, has recently so reorganized its system, that every congregation is asked to form an association of women only, separate from that for Foreign Missions and all repre sented in presbyterial auxUiaries. Zanana Missions must form only a small part of the agency which, as hitherto, must be largely devoted to Christian schools, — dropping the orphanages, however, as no longer necessary, and developing normal schools for the supply of indigenous Zanana teachers ; high schools at which the native Christian community, growing in wealth, intelligence, and political and social influence, may receive a suitable Bible educa tion ; and Medical Missions by both Scottish and native practi tioners fuUy qualified. From the Calcutta School of the Free Church there has gone up to the University one Bengalee Christian young lady, who received the degree of Master of Arts (with honours), amid the applause of her countrymen and the eulogies of members of the Government. If even so many of the women of India were Christ's, or under Christian influence, as the men, how much nearer would the time of India's redemption be ! The mean annual increment of adult converts to the Free Church Missions is 400, or more than an average congregation in Scotland. Its whole staff of Christian agents is 590 strong, at 28 central and 150 branch stations. It has 57 ordained missionaries, of whom 15 are natives, 10 native licentiates, 13 medical missionaries, 45 missionary teachers, of whom one-haU are ladies exclusive of missionaries' wives, 11 evangelists and artisans, 310 native teachers, male and female; 131 catechists MISSIONS OF THE SCOTTISH PRESBYTERIAN CHURCHES. 195 and colporteurs, and 20 Bible-women. When tho writer landed in Calcutta thirty-three years ago, the number of Protestant native Christians in all India was hardly above 100,000 ; it is now above 600,000, who contribute annually for the gospel among them selves and their heathen fellows a quarter of a million sterling. They have 880 ministers and missionaries of their own race, or more than the whole number of foreign missionaries sent out by fifty churches and societies. There are two miUions of Christians of all kinds in India to-day, and about three-quarters of a million in South Africa. " He shaU see His seed, He shaU prolong His days, and the pleasure of the Lord shall prosper in His hand." The Free Church of Scotland has 7 ordained and 2 medical missionaries to the Jews in Budapest, Constantinople, Prag, Amsterdam, Breslau, and at Tiberias on the Sea of Galilee, on which work it spends about £12,000 a year. This Church's Continental Committee spends £6000, and the Colonial Committee £3000. The EstabUshed Church of Scotland did not respond to the appeal of Dr. Duff to begin new missions in the great cities of Northern India, and to make an equitable arrangement regarding the property. In 1845 it began the same kind of missions at Calcutta, in the Institution and house left by Dr. Duff, under the Rev. Dr. Ogilvie ; in Bombay, in the Institution built by Dr. Wilson, but which he had not time to enter, and also in Madras. It has since added a fruitful mission at Goojarat and at Chamba in the Panjab, and a prosperous mission among the Buddhist Lep- chas of Darjeeling ; also in China and at Blantyre, East Central Africa. It has a Jewish Mission in Egypt, Beiroot, Smyrna, Salonica, and Constantinople. The foreign expenditure is £25,000, and that on the Jewish Mission is £5400 annually. In 1878, Dr. Norman Macleod, of the Barony Parish, Glasgow, visited the missions, and on his return did much to stir up the Church to do its duty by his eloquence and his work as convener of its Foreign Mission Committee. This Church had one missionary martyr during the Mutiny of 1857, Thomas Hunter of Sialkot, who was shot with his wife and infant child. The United Presbyterian Church of Scotland has the honour of having kept evangelical truth alive by the Secession .of 1733, so that the first Scottish missionary who went to the heathen, Peter Greig, was of this Church, although a society sent him. In 1835 the Church sent out to Jamaica the Rev. J. Paterson and 196 SHORT HISTORY OF CHRISTIAN MISSIONS. W. Niven; in 1847 it took over the stations there of the Scottish Missionary Society. In 1846, sent forth by the Jamaica negroes to their race in Africa, the Rev. II. M. Waddell, a teacher, and two negroes, began the Old Calabar Mission and the study of the Efik language. The events of the Mutiny led this Church to open the first mission among the millions of Rajpootana and its feuda tory states in the heart of North- Western India, acting on the advice of Dr. John Wilson of Bombay. The Rev. Dr. Shoolbred, an able student of Edinburgh University, founded the mission at Beawar in 1860, and it has greatly prospered. The origin of this Church's Kafir Mission we have already mentioned. Besides a mission in Spain, its other fields are China and Japan, where it has been greatly blessed in its medical and Bible translation as well as other work. The annual expenditure on the missions is £43,000. In these eight mission fields, including Jamaica, which is largely colonial and self-supporting, there are 86 congregations, with 12,777 members, and 11,000 children at the Sabbath schools. There are 199 day schools, providing Christian education for 13,000 pupils. To carry on this work there is a staff of 110 trained agents, 82 of whom are ordained missionaries, 7 are medical missionaries. Besides these, 21 other agents have been sent from this country, 18 of whom are female missionaries, and 3 are male teachers. Native agents not pastors number 473. The Presbyterian Church of Ireland, in 1840, then knowi. as the Synod of Ulster, was led by Dr. Duff's eloquence, and by a missionary survey which Dr. John Wilson had made of the feudatory states of Kathiawar, to begin a mission to Goojarat or North Bombay. The Rev. J. Glasgow and A. Kerr were sent out. This Church raises £12,000 a year for missions in India and China, and has 12 ordained, and 7 women missionaries in 20 stations, and 1433 baptized adherents. There are 61 native Christian agents. Its able convener, the late Dr. W. Fleming Stevenson of Dublin, visited India, and made a missionary tour of the world. This Church has a mission to the Jews in Damascus and Hamburg, and helps the Churches in the Colonies and on the Continent of Europe, all at a cost of about £5500. The Presbyterian Church of England was virtually founded in 1570, when Cartwright opposed Episcopal intolerance, and it promised, during the period to the Civil War, to colour tho reli gious life of England, where it was the legal form of worship and MISSIONS OF THE PRESBYTERIAN CHURCHES. 197 doctrine in 1641. After CromweU it gradually became the mere representative of the divided Presbyterian Church in Scotland till 1876, when the congregations in England of the Free and United Presbyterian Churches there formed the Presbyterian Church of England. Its ten presbyteries, 294 congregations with 62,000 members, contribute £17,000 a year for a China Mission, and £900 for Jewish Missions. The Rev. WUliam C. Burns was sent out as the first missionary in 1847, and Dr. James Young was his medical colleague at Amoy. A Scottish branch of the mission, which raises a fifth of the income, sent out the Rev. Car- stairs Douglas, LL.D., and Rev. David Sandeman. These men were greatly blessed, as evangelists and scholars, before death stopped them in the fulness of their career. The Chinese Chris tian communicants now number about 3200, at 28 stations in Amoy, 23 in Swatow, and 31 in Formosa. A mission has been opened at Singapore. The 24 European missionaries, of whom 7 are medical and 2 are teachers, have been trained chiefly in the Free Church of Scotland's Colleges. There are 4 women mission aries and 80 native evangelists. The Presbyterian Church of Wales has 6 missionaries in Northern India. The United Original Secession Church of Scotland has a missionary in the Central Province of India. The Presbyterian Churches of the Colonies. — As in England and Ireland, so in Canada, Australasia, and South Africa, the divided churches of Scottish Presbyterianism, freed from legal and historical obstructions, have united as Free Churches, and so have become nussionary organizations. The Presbyterian Church of Canada has since 1845 been honoured to produce martyrs like the Gordons in Eramanga, New Hebrides, where it forms part of the United Mission Synod. Its other missions are at Trinidad, in Formosa, in the great Hindoo state of Central India, of which Holkar is the Maharaja, and among the Red Indians of Manitoba and the North- West. This Church has 25 missionary agents of both sexes, and an annual income for missions of £14,000. The Australasian Presbyterian Churches of New South Wales, Victoria, South Australia, Tasmania, and New Zealand are also represented in the united New Hebrides Mission, and have workers among the aborigines of their own lands and the Chinese immigrants. The Dutch Reformed Church of South Africa, offspring of the Reformation in Holland, is now a free and evan- 198 SHORT HISTORY OF CHRISTIAN MISSIONS. gelical Church ; there are also the churches of the Doppers and of the Transvaal, connected with the Church in Holland. The first has eleven missions and stations among the natives of South Africa. The Presbyterian Church of South Africa should one day include them all, and become more than hitherto a living Missionary Church. , The United States of America. The Presbyterian Church of the United States of America formed its first presbytery in 1704, and held its first General Assembly in 1789, both at Philadelphia. It supplied the Scottish Propagation Society with one missionary to the Red Indians, at its first station on Long Island, then David Brainerd in New Jersey and Pennsylvania, especiaUy at Crosweeksung. John Brainerd, on his brother's death in 1747, became the first mis sionary paid (£30 a year) by his own church, which employed a native, Sampson Occum, among his Oneida Indian countrymen and others. After the War of Independence, which arrested this slight missionary work, in 1796 the New York Missionary Society was formed, under the impulse which had created the London Missionary Society, and in 1797 the Northern Missionary Society. But the General Assembly in 1803 sent Mr. Blackburn to the Cherokee Indians. In a United Foreign Missionary Society this Church worked along with the Reformed Dutch and Associated Churches among the Indians from 1818. In 1831 the always missionary Synod of Pittsburgh formed the Western Foreign Missionary Society, which sent forth agents to Liberia and North India, where the Lodiana Mission was soon established on what was then the frontier of British India. In 1837 the Society became merged in a Board of the whole Church. It has now an annual revenue of £145,000 from all sources, and 173 ordained missionaries among the American Indians, in Mexico and South America, in China, Japan, Siam, India, Persia, Syria, and Africa. It has 287 women missionaries, 117 ordained natives, and 976 native workers. The Presbyterian Church, South, formed in 1861, has 25 ordained and 32 women missionaries among the local Indians, in Mexico, Brazil, and China. Its income is £14,500. Missions of Presbyterian churches of America. 199 The Protestant Episcopal Church comes next, with an income of £40,000. It has been a missionary Church since 1846. It has 20 ordained, 12 lay, 28 women, and 39 ordained native agents. The United Presbyterian Church of North America has been a missionary Church since 1843. It has consolidated its energies in vigorous missions in Egypt and India, and among the Chinese in California. With an income of £16,000, there are 18 ordained and 33 women missionaries, 8 ordained and 250 lay native workers. Of these the late Rev. Dr Hogg (of Scotland) and Rev. Dr. Lansing are weU known for their work at Asyoot and Cairo, as well as at Alexandria, notwithstanding repeated commotions and opposition from the Mohammedan authorities. The Reformed (Dutch) Church was founded on Manhattan Island (New York) in 1628 by Jonas MichaeUus, and did mis sionary work among the aborigines before John Eliot. In 1832 it first sent missionaries to Arcot and South India. There and in China and Japan it has 20 ordained, 27 women, and 1 9 ordained native missionaries. Its income is £18,000. The Reformed Presbyterian (German) Church became mis sionary in 1838, has 5 ordained agents, and an income of £1300. The Cumberland Presbyterians spend £2400 on foreign missions, having 6 ordained and 6 female agents. The EvangeUcal Lutherans, in three branches, have agents in India and Africa. The Associate Reformed Synod of the South does Foreign Mission work through the United Presbyterian Church ; and the General Synod of the Reformed Presbyterian Church through the Pres byterian Board. The Presbyterian divisions which emigrants have thus far perpetuated in America, weaken both Home and Foreign Mission enterprise, but the vastness of the country and of the population (55 millions) must be remembered. Total Results of Foreign Missionary Churches and Societies. — We have derived the latest statistics, chiefly for the year ending March 1886, for financial, and for the calendar year 1885 for other results, from (1) the Annual Reports of the Churches and Societies, for British organizations ; (2) from Rev. R. G. Wilder's Missionary Review (Princeton, U.S.A.), for American and Isolated organizations ; and (3) from Dr. Grundemann's Statistik dcr Evangelischen Mission (Giitersloh), for European organizations. 200 SHORT HISTORY OF CHRISTIAN MISSIONS. Number and Annual Income of Missionary Organizations. Reformed Missionary Organizations. Number. Annual Income. 655039 30 £1,401,851 727,170 202,516 40,000 184 £2,431,540 Christendom spends two and a half million pounds sterling a year on the evangelization of the majority of the human race ; a century ago it did not spend as many pence. Large as the sum seems to be, and derived as it is almost exclusively from the mass of the communicants who are of the middle and poorer classes, it is but an instalment of what will be given when the rich awake to their privilege and duty, as they are beginning to do, and when not one- third, but at least two-thirds of all the members and adherents of the Church of Christ become enrolled in the missionary host. Staff and Results of Missionary Organizations. Reformed Missionary Organiza tions. Foreign Workees. Native Workers. Native Communi cants. Or dained. Lay. Women. Total. Or dained. Lay. Total. Britisli American ... European ... Isolated 230410S2 649 85 475131106 596 1247 107 33752460 619 29S 16771143 6 14,464 11,149 3541 147 16,17112,292 3541 153 354,500 2S4.438110,944 7765 4120 712 1050 6782 2820 29,331 32,157 757,647 The British reports do not always show the numbers at mission schools, which increase rapidly every year. Of 101,966 in the' European table, 24,876 were girls. The total number of young RELATION OF FOREIGN TO HOME STRENGTH. 201 natives of both sexes under daily Bible instruction in mission schools of all kinds is not now short of half a million, and the proportion of girls is now steadily rising. The American statistics generaUy include, and the British generally exclude, the wives of missionaries ; the number of foreign women missionaries of both kinds is nearly 4500. The non-ordained British missionaries go on increasing because of the demands of the Christian colleges for experts as professors, and from the number of medical missionaries. Native Pastors and Communicants. — But the most significant of aU the results, alike in itself and its meaning for the future, is that there are nearly three thousand ordained native missionaries and pastors ; in the older mission fields, like that of India, the native exceed the foreign ordained missionaries in numbers. The increase of native communicants, alike from the conversion of adults and the development of the native Churches, goes on at a remarkable ratio. The Christian communities in all the mission fields have reached upwards of three millions of souls. In some almost every convert becomes a missionary in one sense or other. Relation of Foreign to Home Strength. — An attempt is made in the British and American tables to show the number of home ministers and communicants, but with doubtful results in the former case. The Church of England is credited roughly with 13 millions, and the Established Church of Scotland with upwards of half a million, because, as State Churches, their disci pline differs widely from that of all others. Membership is claimed as a national right in their case, or some of the privileges of membership. The same may be asserted of the Lutheran Church of the Continent of Europe. From the latest edition of Herzog's Real Encyklopddie we have gathered these home results, in the light of which the European table should be considered. Country. Reformed Clergy. Members. Country. Reformed lu-„mi Clergy. Memters. Germany — France . 680 576,767 Prussia . 8408 9,667,890 Switzerland 1000 1,667,109 Saxony . 1165 1,406,941 Denmark (Pro Bavaria . 1384 759,780 testant popu Hesse 445 325,620 lation) . — 1,789,000 Baden 383 300,440 Norway . — 1,797,693 Elsass Lothrin- Sweden . 2388 4,500,000 gen 284 154,440 Finland . 758 2,019,727 Wurtemburg . — — Russia 471 2,000,000 Holland . 1924 2,142,801 Poland , — 327,845 British Organizations. CBUROH Strknoth in Christendom. Missions to Non-Christian Peoples. Ministers. Communi cants. Begun. AnnualIncome. Foreign Workers. Native Workers. Native Com municants. Ordained. Lay. Women. Ordained. Others. 1. New England Company (Cromwell's), .. 2. Christian Faith Society (Boyle's), 3. Society for Promoting Christian Know- 1,8823,205 23,000 2,000 404 239 1,024 1,660 624 1,151 '5S3 .286 304.S02 360,000 13,000,000 427,150 26,41429,042 829,464 655,622 102,141 70.S00 196,480 181,146 61,000 16491691 1698 17091732 1792 17951796 17991799 1804 18081S091814 1832 181618211823 1821182918451836 1841184018411842184418441S44184718471847 £4,000 2,204 16,000 350 18,000 67.S28 144,000232,000 1S.760 96,000 36,00017,000 14S.000 6,8068,325 117,911 21,000 6,250 112,009 37,000 2,020 13,60018,000 5,500 7,6002,600 16 000 9,500 48,000 18,000 2,450 SO 142 233 25 7l6 ~8 575 145 6542 2113 6 14 6 15 4 S2IS 25 38 116 '3 60 38 ,38 12 '4 "9 14 5 10 9 23 130 18 43 9 6294 2319 io 36 12 3 IS 7 80 10S2 2522480 ii 20 73 629 5,0543,5092,283 1,700 495 50 42 4 's 414 41,97191,49742.5S4 105.2S4 1,286 82,500 4,974 5,206 563 400 3S7 180 12,777 3,312 4. ^Scottish Society for Propagating Chris- Moravians, British Province (see Scottish and Glasgow Missionary So cieties (absorbed in the Presbyterian Churches, Nos. 18 and 28), 9. *British and Foreign Bible Society, 11. ^National Scottish Bible Society, . 12. Wesleyan Methodist Missionary Society, 15. Society for Propagating the Gospel (as under Church Missionary Society), . . 16. *Colonial and Continental Church So- 18. Church of Scotland (Free), 19. Church of Scotland (Established), .... 23. Welsh Calvinists 26. South American Missionary Society, . . 27. Edinburgh Medical Missionary Society, 2S. United Presbyterian Church of Scotland, too SI. 32.33. 34.35.36.37. 40.41.42. 43.44. 45.46.47.43.49. 50.51.52.53. 54.55. 56.57.58.59.60. 61. 62.63.64. 65. Evangelical Continental Society Missionary Studentships' Association Indian Female Normal School Society, Lebanon Schools' Society Turkish Missions' Aid Society, .... United Free Methodists; New Connexion Methodists Christian Vernacular Education Society. Universities' Mission, Cambridge Delhi Mission, British Syrian Schools Coral Missionary Fund Female Education in East Society, Friends' Foreign Mission Association, . China Inland Mission Missionary Leaves Association Free Church of Scotland's Missy, Chair Original Secession, Synod Scottish Episcopal Church, East London Mission Institute, 1 ' The Net's " Collections, Mildmay Mission to Jews, Parochial Mission to Jews, Oxford Calcutta Mission Church of England Zenana Society, . . . Kabyle Mission, Book and Tract Society for China, . . . ?Trinitarian Bible Society, Medical Mission Association, Salvation Army St. Augustine's Missionary College, . . . Columbia Mission Friends' Mission in Syria Primitive Methodist African Mission, . Association for Christianity in Egypt, Miscellaneous, "Central," and other Funds, Church of England, Joint Societies' Estimated Value of "Work, etc. , Nonconformist Societies' Estimated Value of Work, etc., Scottish Societies' Value of Work, etc. Australasian Churches, Total 36,504 74,366 33,904 15,752,331 18491848 1852 1858 18561S57 1860 185S 1859 18591860186018651865 1S661S70IS67 1871 1872 1S7218691S76 1877 1SS0 18831SS5 1S78 1S4S1S69 2,558 4,300 10,500 800 2,125 16,400 5,532 6,607 16,000 1,1504,800 1,200 6,000 9,900 20,221 8,550 400 830 596 9,000 2,3602,600 600878 22,050, i',io71,695 1,400 2,6251,0003,357 1,500 700 28,600 6,0006,0007,800 15,000 £1,461 854 2304 61 7 12 i 20 4 SO 15 12 248 106 9,095 1,144 .,350 475 * The part of the income expended on Foreign Missions. American Organizations. Church Stre^gtii in Christendom. Missions ro Non-Christian Peoples. Communi cants. Begun. Annual Income. Forei pi Workers. Lay. Women. Native Workers. Ministers. Ordained. Ordained. Others. municants. 5,474 1,072 738 643,735 135,201 8S.871 1837 1862 1859 £140,000 14.500 17,500 173 2510 23 i 287 3229 117 1411 976 34 275 21,051 1,4024,363 111561 S5 10,74582,089 6,506 1859185818J6 3,500 18,000 1,000 3 20 1 1 5 27 1 19 43 187 7 136 3,196 5 800 90 172,940 6,728 18381875 1,200 450 5 1 51 "i 12 6 200 129 1,538 802 1,003 126,911123,344 148,72? 1876 1844 1839 2,400 14,000 6,000 IS 5 "2 1!) 6 9 10 3 25 130200 825 2,000 3,429 938 248,815 1869 2,500 4 3 7 61 842 841 433,234 4,043 5,814 418,564 662J346 181018451814 132,000 12,000 73,000 150 7 96 14 35 248 30 130 147 2 19J 2,036 50 2,955 23,210 3f7 117,491 6,0961,336 993,246871,043 18451880 16,500 1,500 21 3 "i 27 1 17 39 6 1,323 52 1,257 496103 77,81905,718 8,720 183618661847 2,800 5,200 750 5 10 2 14 12 3 1017 1 1036 4 557 1,827 145 10.11.12.13. 14.15.16. 17.18.19.20. 21. Presbyterians, North, Presbyterians, South, United Presbyterians of North America, Reformed Presbyterians, Reformed (Dutch) Church, Reformed Presbyterians, Gene ral Synod, Reformed (German) Church, .... Associate Reformed Synod, South, Cumberland Presbyterians, Presbyterian Church in Canada, Evangelical Lutheran, General Synod, Evangelical Lutheran, General Council, Evangelical Lutheran, Synodical Conference Congiegationalists, A.B.C.F.M., American Missionary Association . American Baptist Missionary Union, Baptist Southern Convention,... Baptist Southern Convention, Coloured, Free Baptists, Baptists of Canada, Seventh Day Baptists, 4,0503,787 630,000 398,098 18491835 6.000 40,000 1720 12 1328 6 39 8 158 1,6061,357 23. Protestant Episcopal Church, ... 24. Reformed Episcopal Church, ... 120 8,000 80,000 Local Preachers. 25. M. E. Church, North, 12,211 13,299 1,855,844 1819 38,000 116 16 140 342 1,885 35,966 26. M. E. Church, South, 5,869 4,324 941,327 1845 800 48 17 79 189 11,748 27. African M. E. Church,.... 9,800 2,600 500,000 1844 26 5 1 9 734 28. African M.E. Zion Church, 2,750 2,000 300,000 220 29. Coloured M. E. Church, .. 683 1,040 145,000 30. Union American Church, 40 112 3,500 31. Evangelical Association, .. 588 1,053 128,634 1878 'i,W0 "3 "6 4 "J2 8,546 32. United Brethren in Christ, 963 1,347 168,573 1853 5,700 7 7 20 27 1,547 33. Meth. Protestant Church, 978 1,409 125,611 1880 1,100 1 3 2 280 18,060 35. Free Methodists, 372 453 13,000 1881 "'840 36. Primitive Methodists, 162 196 3.716 37. Independent Methodists, 24 12;550 38. Meth. Church of Canada,.. 1959 1,628 168,803 1824 lOJOO 59 20 22 "74 4,528 39. M. E. Church of Canada, 1824 40. Pr. M. Church of Canada, 42. British Methodist Episcopal '"45 2,100 '"225 W "i2 1,300 Church, Coloured, 34 43. Consolidated American Baptists, 2.S50 400,000 1840 1,600 4 2 3 20 908 93,312 1876 1,300 8 849 1,282 445 72,500 1842 105 46 Church of God, 38,500 560 82,500 1880 2,500 "2 "2 ""9 1,578 100,000 1881 1 1 3 "51 768 128,374 1840 8|000 9 "i 14 20 S30 1,120 98,000 1795 13,000 24 34 76 4,450 51. Moravians (U.S. Province), 312 19,478 1732 48,000 150 50 83 41 1,570 28,116 American Totals, 18S4-85, 34,654 80,788 11,780,782 £727,170 1082 131 1247 1143 11,149 284,438 European Organizations. Germany. 1. Moravian (German Province) 2. Basel, 3. Berlin, 4. Rhenish 5. North German, 6. Gossner's, 7. Leipzig, 8. Hermanshurg 9. St. Crischona, 10. Jerusalem Verein 11. Brecklum, 12. Ladies' China Association, ... 13. Ladies' Verein, 14. Free Verein, Holland. 15. Netherlands Society,... 16. Ermelo, 17. Mennonites 18. Java Committee, 19. Netherlands Union, 20. Netherlands Reformed, 21. Utrecht, 22. Christian Reformed, .... 23 .Batavia Seminary, 24. Evangelical Lutherans, 25. Surinam Aid, 1732181518231828183018361836 18491848 1845 18771850 1842 1797 18461847185618581859 1859 1872 1873 1882 Annual Income. £18,860 41,63016,520 17,540 4,1507,480 12,730 10,000 1,851 1,3201,750 750 440 70 7,1661,4401,4251,7503,9781.3554,455 1,385 616170283 Foreign Workers. 145 99 62 701220201617 2 41 18 4 34 3 Native Workers. Sclwols. 951339 300 SOS 18 224305 37 4711 184 4 4 216170 51 65 4 79 137 63 1411 136 2367252 1 Scholars. 16,933 8,177 3,233 4,994 200 3,800 3,052 2.02S 120200 2040 7,880 40 0100 121 60 "190 30 Girls. 8,250 1,625 1,428 2,275 75 1,100 820 750 9 50 "40 2,642 Native Communi cants. 28,116 8,0176,561 8,483 170 12,078 4,040 5,061 20 100 20,000 30 100150243 '"48 Christian Community. 81,25816,15414,67324,823 580 31,26313,10311,220 400300 91,879 70 201402328200 77 250400 3,000 '"i 4 13 14 30 200 "600 1,000 800550 4,015 France. 30. Free Churches, Canton de Vaud, 18241875 12,920 3,360 25 7 70 6 30 2 2,180 86 "eoo 4,424 61 4,463 104 Denmark. 1821 2,390 2,500 57 1510 4 38 109 2,000 313 6,000 Norway. 18421873 10,730 27 2 651 149 25,000 5,000 9,453 40,000 Sweden. 18601877 3,3101,500 425 61 1 32 6 208 65 '"20 76 Finland. 1858 2,610 7 4 S8 47 6 £202,509 649 3,541 1,155 77,090 24,676 110,944 343,258 Isolated Missions. Missionaries. Na ive Workers. Native Com municants. Native i'upils. Expenditure. Ordained. Lay. Women. Ordained. Others.. £1,200 2 2 350 1,160 2 1 3 250 80 200 1 "i 10 330 2 o 400 1 10 24 "5 22 20 6044 1,500 1 4 4 5 50 100 1,750 1 1 100 1 1 30 35 1 3 23 150 320 250 2 4 4 4 66 4,003 2,900 3,700 1 1 240 1 1 i 30 70 1 6 000 700 1 1 1 8 20 120 50 55 30 10 3,154 3,250 10,000 10 20 15 12 250 4,000 10 20 20 50 6,000 1 5 45 256 200 1 2 17 100 400 1 1 1 1 20 600 1 1 12 25 100 1 2 40 100 1 120 1 1 160 1 1 7,100 £40,500 85 106 107 6 147 7,765 8,520 1. 2.3. 3.4.5. 6. 6.7.8. 9. 10. 10.11.12. 13. 14. 15. 16. 17. 18. 19. 20.21. 22.23.24 Misses Anstey and Reade's Mission, India, Ghazipoor Mission, India, Hainan Mission, China, (2) Shamaki Mission, China, Mrs. Mumford's Mission, Bulgaria, Basim Faith Mission, India, Joppa (Jaffa) Mission, Palestine, (2) Joppa, Miss Arnott's Mission, Palestine, C. B. Ward's Mission, India, Ellichpoor Mission, India, Abbotsford Mission, Ceylon, Bethel Santhal Mission, India, (2) Indian Home Mission, India Burhampoor, India, Brazil Christian Union, Miss Whateley 's Mission, Egypt Kurkoo Mission, India, Bishop Taylor's Mission, India , Bishop Taylor's Mission, South America, ... Bishop Taylor's Mission, Africa, Gopalgunge Mission, India EI Karey's Mission, Palestine, Akola Mission, India Mary A. Sharp's Mission, West Africa Edward E. Morris' Mission, West Africa,... Robert L. Harris' Mission, West Africa, .... Robert Shemeld's Mission, Natal, W. W. Kelley's Mission, East Africa to 30. Missions omitted, Totals CHAPTER XVII. EVANGELICAL MISSIONS AND MANKIND. Christians and Non-Christians in 1886 — Native Christians (Beformed) in 1886— Communicants — British. Asia — India and Ceylon — Straits Settle ments and Mauritius — Russian Asia — Portuguese, French, Spanish, and Dutch. Asia — China and Korea — Japan — Turkey — Persia — Arabia — Aus- tralasaia and South Seas — The Two Americas — Africa and Madagascar — The Position — The Future — Bibliography — Milton's Invocation. Christians and Non-Christians in 1886. — Just a hundred years ago, when Carey wrote his Enquiry, which was the beginning of Modern Missions, the human race was estimated at 731 millions. Of these there were — Pagans, 420 millions; Mohammedans, 130 millions ; Jews, 7 millions ; Christians, 174 millions, of whom 44 were Eeformed, 30 were Greek and Armenian, and 100 were Romanists. A century's progress in population, colonization, science, and evangelization has changed all that, which was wonderfully accurate for the time. To-day, 1886, the race, in its religious aspect, stands thus statistically, as the result of hardly a century of evangelical missionary effort ; and the spiritual con quests of the non-Christian world by the Christ of the Gospels, the Epistles, and the Apocalypse, are going on at an almost geo metrical and not merely arithmetical rate of progression. In India the scientific census reveals the fact that Christians increased at the rate, every ten years, of 53 per cent, to 1861, at 61 per cent, to 1871, and at 86 per cent, to 1881, while the normal rate of increase of all non-Christians there has been 6^ per cent, in each ten years. In the Year of Christ 1886. Christians, 450 millkns. Reformed, . . . . 165 millions. Greek and Eastern, Romanist, Non-Christians, . Jews,Mohammedans,Pagans and Heathens, The Human Race, 9? 1 285 195 1000 8 millions. 172 820 „ . 1450 We have made due allowance for the increase revealed in the latest census of the British and Russian Empires and of the United States Republic, and for the recently revealed facts as to the increasing fertility of the Negro and Bantu races of Central o 210 SHORT HISTORY OF CHRISTIAN MISSIONS. and South Africa, while we have accepted the reduced estimate of the population of China, now fixed by the best authorities, missionary and scientific, at less than that of India, or 250 millions. The 320 millions of the British Empire alone increase at the rate of 25 millions every decade. The whole race grows in number 75 millions every ten years. Before the next decennial census of the British Empire comes round, at the beginning of 1891, the race will be about 1500 millions strong. The problem which it presents to Evangelical Christendom, as represented by each professing member of the body of Christ, becomes every year more pressing. Increasing Responsibility of every Christian. — "William Carey wrote thus a hundred years ago: — "It must undoubtedly strike every considerate mind, what a vast proportion of the sons of Adam there are who yet remain in the most deplorable state of heathen darkness, without any means of knowing the true God, except what are afforded them by the works of nature ; and utterly destitute of the knowledge of the gospel of Christ, or of any means of obtaining it. In many of these countries they have no written language — consequently no Bible." Carey's figures estimate the population of the world in 1786 at one-half of what we know it to be a century later. We place his results side by side with those of the latest scientific statists, as the first data of all sound estimates of missionary progress. These data form a measure also of the shortcoming of Christendom in its duty to the majority of the race who are increasing with such rapidity. The figures represent millions : — Peoples and Faiths of the World, 1786-1886. Iu the year of Christ, 1786. In the year of Christ, 18S6. Apparent Increae in a Hundred Years. Christians, Reformed,Greek and Eastern, Romanist, Non-Christians, Jews, Mohammedans, Pagans & Heathens The Human Race, . 174 44 30 100 557 7 130 420 450 165 90 195 ... 1000 8 172 820 276 121 6095 443 1 42 400 731 ... 1450 719 ENGLISH-SPEAKING CHRISTIANS CHIEFLY RESPONSIBLE. 211 English - Speaking Christians Chiefly Responsible. — The population of Europe just before the outbreak of the Erench Revolution was 145 millions ; it is now 350 millions, showing an increase of 205 millions in the century, or about one and a half times more. But the European populations have overflowed very largely into new and non-tropical continents and islands — the United States, Canada, Australasia, the Cape of Good Hope, the South American Republics, and Brazil. There we find Europeans to the number of 70 millions, who raise the European total in the world to 420 millions against the 150 of a century ago. These 420 millions have, for good and evil, virtually obtained the dominion of the earth. They almost cover the 450 millions of Christians of our table in 1886. If the present rate of growth continue another century, the 420 millions will increase to above 1000 millions, exceeding the present number of all the non- growing, or slightly growing, races of India, China, and Africa. But Europe is a big factor, and all the European races do not increase; nor is it desirable that their influence should pre ponderate. The British possess in the largest degree the spawn ing or breeding power given by God to the races which He chooses to serve Him. With our kindred in Scandinavia we have multiplied fivefold in the century, the Russians have grown three fold, the Germans are only two and a half times what they were. We were 22 millions strong in 1786 ; we number now, in and out of Europe, 113 millions, an increase of 91 millions, or almost a million for each year of the hundred. Outside Europe some of this extraordinary increase is due to the absorption of our German cousins, with their allied features of language, character, and physique, especially with their non-agricultural tastes and capitalist enterprise — still more specially for our present purpose, with their old historical and again reviving interest in Foreign Missions. It is significant that the race which may be emphatically described as the servant of Christ, even as Cyrus was the servant of Jehovah in Isaiah's prophecy, is growing in numerical strength in itself and in relation to all other races ; which puts it in the position of dominating these races or influencing them so as to bring them under the one King, to whom the Father decreed them. Nor is this remarkable and splendidly disproportionate increase one of mere numbers, affecting only physical and political dis placement. It is also and especially one of resources of all kinds, such as are measured by wealth. If the English population has increased fivefold in the hundred years, the wealth of Great Britain 212 SHORT HISTORY OF CHRISTIAN MISSIONS. alone has grown sevenfold. Taking 1815 and 1875 as the years of comparison, the wealth of Great Britain has risen from £170 per head to £250 on the basis of the Income Tax figures. The population now living in houses above £20 rent is very nearly half the whole population living in the country a century ago. The future, then, is with the Christian, and of the Christian, specially with the English-speaking peoples. And these are chiefly of the Reformed Church, among whom, if we accept Carey's estimate of 1786, the increase has been nearly fourfold; while t that of peoples of the Greek and Eastern rite under Russian aggression has been less than threefold, and that of the Romanist communion less than twofold. But the interest for us of the comparative facts revealed in our table lies chiefly in the fact that, in the century since William Carey wrote his Enquiry, and resolved to give himself to be the first missionary to the heathen sent forth by modern England, the number of Christians in the world has increased nearly threefold, or by 276 millions. To put it in another way, the increase of Christians in the world is nearly twice the whole number of Christians a century ago. While much of this increase is due to the missionary crusade, the philosophical and spiritual observer can see in the expansion of the European and English-speaking races which has scattered 70 millions of them over new lands and among savage tribes, a form of missionary extension such as Providence has always used from tho days of Abraham and his children to those of the Puritans and even the East India Company, for, as Bacon says, " what was first in God's providence was too often but second in man's appetite and intention." Evangelical Native Christians in 1886. — A view of the missionary growth of Christianity, at epochs widely separated from the ascension of Christ and from each other, enables us to show the comparatively rapid progress made in the present century, and especially in the last thirty years, which have given the Christ the first-fruits of harvest. Three centuries after Christ, Council of Nicrea, Eight centuries after Christ, Scoto-Irish, Ten centuries after Christ, Saxon and Romanist, Fifteen centuries after Christ, Wiclif, . Eighteen centuries after Christ, William Carey, Eighteen and a hal f centuries after Christ's ascension, 450 Christians. 10 millions. 35 „ 50 „ 100 „ 174 „ MISSIONS IN ASIA. 213 If we exclude all Christendom, we shall find, as we proceed to survey continent by continent and empire by empire, that the native converts who form the Missionary Church outside of Christendom, as the fruit of only half a century's really earnest effort by the evangelical churches, altogether apart from the native communities formed by Romanist and Eastern Churches, are : — Asia. Nat ive Christians Beformed). British, . 800,000 Russian, . . . Portuguese, French and Spanish, Dutch, . 200,000 China and Korea, . 100,000 Japan, 50,000 Siam, 3,000 Turkey (Palestine), . 100,000 Persia, 10,000 Arabia, . Australasia and Soul h Seas. Australia, 5,000 New Zealand, . 35,000 Polynesia, 300,000 Micronesia, 8,000 Melanesia, 16,000 The Americas. Native Christians Reformed). Greenland and Labrador, 10,500 Red Indians in Canada and United States, 150,000 "West Indies, . 429,000 Mexico, Central and South America, 150,000 Africa. Egypt and North Africa, 8,000 West Africa, . 120,000 South Africa, . 250,000 East and Central Africa, . 5,500 Madagascar and other Islands, 300,000 Grand total of Native Chris tian Communities, . 3,003,080 ASIA British Asia. — The British Governments of the Empire of India (enlarged by Upper Burma) and the Crown colonies of Ceylon, the Straits Settlements, and Mauritius, profess neutrality towards all religions alike, and protect all. If, on the one hand, the practical effect of the Government of India, as an educator in its own schools and colleges, is secularist, on the other, its officials ever since the Mutiny of 1857 have been unmolested in their active proselytism as private Christians. The civil law, which follows the religion of each subject, protects Hindoo, Moham medan, and other endowments of temples and mosques, which are of enormous extent and value, and these may some day be avail able for the vernacular education of the people. On the same principle the State spends about a quarter of a million sterling annually on an establishment of chaplains, Anglican and Presby terian, Wesleyan and Romanist, for its own servants and white 214 SHORT HISTORY OF CHRISTIAN MISSIONS. troops. Legislation has gradually withdrawn every inequitable or intolerant provision affecting religion, save on the question of the conscientious rights of minors converted to Christ. Christian missions have thus fuller scope in India, since the Mutiny, than in any other land outside of Christendom. Except in the great cities like Calcutta, with a million of inhabitants, where there is room for all, the evangelical churches and societies have tacitly divided the twelve provinces and 153 native states of India among them, so as not to waste their energies, while co-operating with each other in a brotherly manner unknown in Christendom itself. To this Christ-like action there is only one exception, that of the Anglicans of the Propagation Society. Of the Protestant churches and societies, 56 are at work in India; or 8 Presbyterian, 5 Epis copalian, 7 Lutheran, 8 Baptist, 3 Methodist, 2 Congregational, 1 Moravian, 1 of Friends, 1 Undenominational, and 9 Isolated. There are 7 women's agencies, and the two catholic Edinburgh Medical Missionary and Christian Vernacular Education Societies. Looked at geographically, outside of the great English cities, the Free Church of Scotland holds the districts around Calcutta, Bombay, Poona, Madras, and ISTagpoor, densely peopled by Benga lees, Marathas, and Tamuls, and has a Santal mission among the simpler aborigines of the hills, and a Mohammedan mission near Aden. The Established Church works successfully also among the Lepchas from Darjeeling and at Sialkot in the Panjab. The United Presbyterian Church is covering Hindee-speaking Raj- pootana, from Ajmer, with a network of agencies. The Irish Presbyterian Church has charge of the Goojaratee country north of Bombay to Kathiawar. The American Presbyterians, in two bands, are evangelizing the valley of the Ganges from Allahabad up to that of the Indus at Lahore and Rawal Pindi. The Welsh Calvinists are in Assam, and the Canadian Presbyterians in the native state of Indore. The Church Missionary Society has the most extensive jurisdiction of all, having vigorous stations especi ally in the Panjab and Kashmeer, and in Tinnevelli in the far south. The Propagation Society shares Tinnevelli with it, Travancore with the London Missionary Society, and Burma with the Baptists. The English Baptists maintain the work begun by Carey in Bengal and up to Delhi. The General Baptists are most successful in Orissa. The American Baptists have, since Judson's time, clone a work among the Karengs of Burma which has extorted the admiration of the coldest officials. The Lutheran and the Basel Missions are chiefly in West, South, and Central MISSIONS IN ASIA, 215 India. The English Wesleyans have made Mysore their own, and the Episcopal Methodists of America have taken possession of Oudh. The two great Congregational Societies, of England (London) and America, have spread their enlightening influence over great centres of population, the former especially in Travan- core and the latter at Ahmednugger and Western India. The Moravian Mission, true to the old instinct, attempts apparently hopeless work amid the Himalayan snows on the borders of Tibet. If we look at results, and include Ceylon, where the Wesleyan Baptist and Church of England Societies and American Board divide the field, we find that there are this year 700,000 native Christians at 750 stations, with 730 ordained native and 690 foreign and Eurasian missionaries, besides 3500 native lay agents, and contributing for the gospel at the rate of nearly 2 rupees or florins a year per head. The fees from schools and colleges, and the Government grants for efficient secular education, besides, meet all educational expenses except the foreign salaries. If we allow for the Straits Settlements where the Presbyterian Church of England is at work, and Mauritius where the Church Mission has long had representatives, we arrive at 800,000 as the number of evangelical native Christians in British Asia. As Duff began the evangelization of the influential Brahmanical castes in 1830, now numbering 17 millions, with marvellous results, India missions have recently entered on the next essential stage of development, that of Christianizing the 130 millions of women, of whom 21 millions are widows. There are now some 600 Foreign and Eurasian women missionaries in India, and 2500 native Christian helpers. They teach 80,000 girls, of whom 10,000 are ladies of caste confined to the zanana. In normal and higher schools the girls of the rising native Christian community receive an accomplished education, even taking the degree of the Universities with honours ; several are studying for a medical degree. In 1881 the creed and caste census brought out results in favour of Christianity which startled purely secular observers and critics, but only confirmed the assertions of Christian experts : — Christians (of all Sects) in 1881, . . . 1,862,634. Sikhs, . . 1,853,426 Hindus, . . 187,937,460 Demonolatere, . 6,426,511 Buddhists, . . 3,418,884 Jains, . . . 1,221,896 Mohammedans, . 50,121,586 216 SHORT HISTORY OF CHRISTIAN MISSIONS. Russian Asia. — By the submission of the Toorkomans of Merv, and the delimitation of their southern frontier, Russia has become the neighbour of British India with only the protected State of Afghanistan between. From her basis on the Caspian Sea, at Michselovsk, Russia has now an easy and uninterrupted road to the Afghan frontier post of Herat, to preserve which from aggres sors we have fought two wars. A railway is open for 282 English miles from the Caspian to Askabad, and it has been surveyed thence 185 miles to Saraks and 202 farther to Herat, which is Dnly 669 from Michselovsk ; it aims at Samarkand as the final terminus. For good or evil Russia dominates the weak power of Persia, and marches with British India's Afghan ally. Since Vladimir's baptism was completed by Peter the Great's autocracy, the Russian Romanoffs have been absolute in the State and intolerant in the Church. But God uses such powers to prepare the way for His Son. Even Russia must awake or break up, when there will be spiritual as well as political life from the dead. Her Church cannot itself be said to evangelize while it stops all others. In 1882, the Russian Empire, in 63 governments and 11 territories, had a population of 91,118,514, now increased to 94 millions, against the 320 millions of the British Empire, while the area of both was much the same, or 8 millions of square miles. But the Church of Columba and Wiclif is missionary, while that of Constantine and Chrysostom needs to have mis sionaries sent to it. Portuguese Asia is now confined to small portions of Western India at Goa, of the Malay Archipelago at Timor, and of China a,t Macao. Where it boasted its compulsory or superficial converts by thousands all over Southern Asia, it now cannot reckon its whole Asiatic subjects at more than a million. Its hierarchy, shorn of the old proportions, counts many caste Christians even among that million, descendants of the nominal converts of Xavier. But practically there is no toleration for others. French Asia has 2 millions of subjects in Cochin China and Anam, chiefly, and also at Pondicheri in South-east India, but though the rule be republican it is not favourable to evangelical freedom. Still less so is Spanish rule in the Philippine Islands, and it affects 4£ millions of subjects. MISSIONS IN CHINA. 217 Dutch Asia includes 23J millions in the glorious archipelago of the Spice Islands, which Carey's missionaries were evangelizing under Sir Stamford Raffles when Java was given back to Holland after Lord Minto's conquest. Wo cannot reckon more of these millions than 200,000 as even nominal Christians of the Reformed Church. The Rhenish Society works in Borneo, and the Utrecht Society in New Guinea. China was turned to Buddhism by missionaries from India, and it awaits regeneration to some extent from the same source. China proper consists of 18 provinces, each nearly as large as Great Britain, and all practically open to the Protestant missionary. With Tibet, in which a few Romanist missionaries alone manage to exist in partial disguise, and Manchuria and Inner Mongolia, the empire is as large as Europe with Russia. China presents some conditions peculiarly favourable to missionary work as contrasted with India. There is one written language intelligible wherever Chinamen dwell ; there is no caste or hareem exclusive- ness such as marks Brahmanical and Mohammedan peoples ; the climate and products are those of both temperate and tropical lands ; China sends swarms of men all over the surrounding lands and seas from Calcutta to Australia and California, and even South America, who are the busiest and cheapest but most dangerous labourers of the whole East, because of their secret societies and the fact that they leave their wives at home. Once Christianized, the Chinese should become the missionary race of Eastern Asia, as the English-speaking peoples have been made from the West. In the forty-three years since twelve missionaries and six converts of the London and American Societies met in conference, the year after the cession of the island of Hong-Kong (1842), the evangelical missions have produced these results all over the eighteen provinces. There are 525 foreign missionaries, men and women, sent forth by 16 British, 4 Continental and 12 American Churches and Societies, and working at about 120 central and 700 out-stations, with 400 native churches, some of them self-supporting and having 120 native pastors and 1200 catechists of their own. Medical missions have been especially successful, with 30 hospitals and dispensaries, in which 160,000 patients are treated every year. There are 21 theological colleges, with 260 students, and the time has come for such colleges for the higher education of the non-Christian communities as India lias long enjoyed. In 1878 Dr. Legge estimated the professedly 218 SHORT HISTORY OF CHRISTIAN MISSIONS. Christian community at 50,000, and it may now be taken as not less than 100,000. The Presbyterians at least have formed, by an organic union, a purely Chinese Church, known as the Ta-hoey (Classis or Presbytery) of Amoy. The word literally means the Great Assembly ; that adopted by tho congregations of the London Missionary Society is the Ho-hoey, or Harmonious Assembly, and it is to be hoped both will become one. From the apparent absence of obstacles to conversion which exist elsewhere, the progress of Christian missions in China should be more rapid than during the same period in India. But the fall of Brah- manism would seem to be a preliminary to the extension of Christianity all over Southern and Eastern Asia. Korea has been opened up to the gospel, by treaty, after long intolerance. A Korean noble educated in Japan, where he found Christ, has devoted himself to the enterprise of evangelizing his native land with its estimated 15 millions of people, and he is translating the Scriptures into the language. The United Pres byterian Church of Scotland, the Americans, and the Bible Societies have missionaries there. There is a willingness on the part of the King to establish a Government college in connection with the hospital under the care of Dr. Allen. Permission has been given to the Methodist missionaries to establish a school. Japan is as large as four-fifths of France, with more than its population, or 39 millions. The religions are Shintoism, the worship of famous ancestors as the incarnations of the Supreme Spirit, and Buddhism. The empire consists geographically of the four islands of Yezo; Nippon, the central and most important, with Tokiyo (formerly Yedo), the capital, as large as Calcutta or Bombay ; Kiushiu, the south-western island ; and Shikoku, the southern island. The whole is divided into thirty-five ken or provinces, under the Mikado, who governs through a Cabinet, and is preparing the people for the election of a Constituent Assembly in 1890. America surprised the country into forming a treaty in 1854, and in 1859 sent the first Protestant missionaries to its people. For thirteen years, till 1872, the "vile Jesus doctrine" was prohibited on pain of death, but the missionaries taught in Government schools and privately, and there was a growing hope of toleration as foreign influence and trade prevailed. In 1854 there was not one Japanese who had justifying faith in Jesus Christ. Soon after, when a gentleman of rank found an English MISSIONS IN JAPAN. 219 New Testament floating in the Bay of Yedo after one of the Eng lish or American ships had left, this led him to send to Shanghai for a Chinese copy. He applied, for its interpretation, to one of the American missionaries, Rev. Dr. Gr. F. Verbeck, being " filled with admiration, overwhelmed with emotion, and taken captive by the nature and life of Jesus Christ." This gentleman of fifty and two friends were the first Japanese to receive true Christian baptism. After 1872, hundreds of Japanese youths were allowed to study in Europe and America, where many became Christians. A week of prayer resulted in the formation of the first Japanese Christian Church, which was organized at Yokohama, with eleven members. The American Reformed, American Presbyterian, and Scottish United Presbyterian missionaries joined to form one indigenous Presbyterian Church, as in China, on the establishment of a church in Tokiyo, the capital, but failed, in 1874, to effect a union with the Congregational Mission at Kobe and Osaka. This Union Church of Christ in Japan (Kirisuto It'chi Kiyo Kuwai) was fully constituted in 1877, under the consent of the home churches, with its own Presbyterian form of government, based on the Synod of Dort, Westminster Assembly and Heidelberg Catechism, its directory for worship and book of discipline. With thesa three Churches, the South Presbyterian, the German Reformed, the Women's Union, and the Cumberland Presbyterians of America co-operate. The Church has a theological school, and indigenous presbyteries in which foreign missionaries sit by virtue of their office, but the missionaries as such are not there recog nised, having their own council. Presbyterian polity has been eagerly adopted by the Japanese Christians. They have formed" a Foreign Mission Board. The Bible has been translated, chiefly by the Rev. Dr. Hephurn of this Church. The United Church plans a mission to Korea. From the insular character of Japan, and the early huddling of the foreigners together at Yokohama, and from its people having only one language, and being able to read and write, union of this kind was from the first more easy than elsewhere. In all, there are 190 foreign and 250 native missionaries in Japan, representing the Presbyterian churches thus united, the American Episcopal, the Methodist and Baptist Churches, the Church of England, the Friends, and German Congregationalists. Each mission has schools. Christian literature is being supplied largely by educated natives in defence of the gospel. In the twelve years since the missionaries were allowed 220 SHORT HISTORY OF CHRISTIAN MISSIONS. fairly to influence the people, some 12,000 converts have been gathered to Christ, and there is now a community 50,000 strong. A third of the native churches are self-supporting. There are 120 students in 9 theological schools, and 20,000 patients in 10 hospitals. The cost of maintaining all is about equal to the amount spent by the native Government on the Shinto and Buddhist shrines, or £56,000 a year. Some anticipate that all Japan will be nominally Christian by the close of the century. There is a prospect and a need of rapid growth if the secular progress of the people under foreign influences is to be pure and elevating. The Buddhist priests are fighting for their faith, studying even the Bible for controversial purposes ; but the struggle there, as in Christendom itself, will more and more be with secularism, sensuality, and philosophical scepticism. Siam, with 8 millions, is being evangelized by the American Presbyterians and Baptists. The king is liberal. Some of the princes have received a Christian training in Edinburgh, and the opening of Upper Burma to British rule must benefit Siam also. Turkey, shorn of territory, both Christian and Mohammedan, in Europe and Asia by the Treaty of Berlin, still unhappily con sists directly of 20£ millions, covering li millions of square miles of the lands which were first Christianized and sent forth mis sionaries until the Mohammedan apostasy began. Of the popula tion, i\ millions are still in Europe, in 4 vilayets or provinces, and 16 millions are in Asia in 12 vilayets. In 1839 and in 1856, after the Crimean War, the Sultan was compelled to con cede religious freedom to his Christian subjects and the right to hold land, along with other rights never really enforced. In 1878 the " Convention of Defensive Alliance between Great Britain and Turkey " placed Asiatic Turkey under British protection, and leased Cyprus to us, the terms being that we defend Turkey "by force of arms " if necessary, while the Sultan is pledged to reforms chiefly for protection of the Christians. Thus far the Convention has been a dead letter. After the massacres of 1860, Lord Dufferin secured a special administrative system for the Lebanon, under a Christian Governor-General. Practically no Mussulman may become a Christian under pain of death, and Christian work is confined to the 16 millions of the corrupt Eastern Churches, — ¦ Greek, Armenian, Nestorian, and Coptic. Dr. Claudius Buchanan led the Church Missionary Society to begin the evangelization of MISSIONS IN SYRIA AND PERSIA. 221 the East from Malta as a centre in 1811 ; its efforts are now directed to the Arabic-speaking population in the Holy Land, and to the Turkish-speaking population of Constantinople (700,000 population). The American Presbyterian Board conducts the Syrian Protestant College at Beiroot (70,000 population), and has as stations besides, Abeih, Sidon, Tripoli, and Zahleh. The American Board (Congregational) has done even greater work in Constantinople; it has colleges there (Robert), at Smyrna (150,000 population), Aintab, and Harpoot, with seminaries for women at Samokov, Broosa (37,000 population), Mavisa, Marsovan, Marash (35,000 population), and Mardin. The Bible has been translated into Arabic, Osmanli-Turkish, and 5 other languages, and much pure literature has been published. Medical missions have been planted not only there, but by the Edinburgh Society in great centres like Nazareth, Tiberias, and Damascus. The base of the Lebanon Mission of the Free Church of Scotland and Lebanon Schools Society, under the Rev. Dr. Carslaw, a medical missionary, is Beiroot, and their centre is Shweir. A Syrian Evangelical Church has been formed, chiefly by the Americans, with several presbyteries. Jerusalem (28,000 population) has been a field worked by many agents since the first Anglican bishop, Gobat, was appointed in 1846. The quasi-Mohammedan Druses, and the Maronites, Metawallees, Badaween, and Gypsies, have all been influenced. There are churches also at Salt (Ramoth-Gilead) and Gaza and in the Hauran. Besides these principal agencies, there are many others directed to the Jews at Safet and Hebron, and many schools, which lead to the conviction that brotherly organiza tion would at once save wasted labour and produce better results. Among the 2 millions of Syria, one-half Mohammedan and one- half Christian, 30 societies are at work, employing 200 foreign mis sionaries and 600 natives, at 140 stations. There are 14 medical missions at work there. We assume the number of evangelical native Christians in the Turkish empire as, at most, 100,000. Of these, very few indeed were Jews and Mohammedans by birth ; Mohammedan converts have to flee to Great Britain not only from Turkey but from Egypt. The political changes begun by the Crimean War, and hastened by the Treaty of Berlin and the Egyptian War, are more rapidly preparing the way of the Lord in our day than in any since the Crusades. Persia has been gradually reduced by Russian aggression and Mohammedan misrule to a desert, with a population variously 222 SHORT HISTORY OF CHRISTIAN MISSIONS. estimated at from 4| to 1\ millions, covering a country the size of half Europe. The majority of these are Shiah Mohammedans, or the dissenting followers of the fourth Kaliph Ali, who hold that he ought immediately to have succeeded his father-in-law Mohammed, and who worship his son Husain as a martyr. Almost all the rest of Islam are Soonnees who follow the first three Kaliphs and the traditions. A few Parsees are still left, and, with the Jews, are oppressed. The Armenian and Nestorian Christians, numbering 66,000, are better treated. Among these chiefly the American Presbyterian Board conduct successful missions at Ooroomiah and Tabreez in the west, at Tehran, Hamadan, and Resht in the east ; the Church Mission is at Julfa, the Armenian suburb of Ispahan. There Dr. Bruce has amended Henry Martyn's Persian translation of the New Testament. In 1747 two Moravians made the first and unsuccessful attempt ';o reach the Parsees of Kerman, and the Greek Church of Russia drove out the Scottish and Basel missionaries who, from Sheeshab in the Causcasus, sought to influence Persia. Of these, one was the learned controversialist Dr. Pfander, who removed to India. Arabia, which was the scene of Christian kingdoms and churches in the north and in the south-west corner, has, since the Eejra of Mohammed 1303 years ago, been not only itself the headquarters of Mohammedan intolerance and sensuality at Mecca, but the fruitful source of Antichristian error to the West, as Indian Buddhism has been for the same time to the East of Asia. The area is somewhat larger and the population less than that of Persia. The Mohammedan Haj or pilgrimage to Mecca annually spreads the fanaticism. No missionary or Christian dare enter the city, save in disguise. At Aden only, as a British possession, is there Christian worship. In 1885, the Hon. I. Keith-Falconer, M.A., Lord Almoner's Professor of Arabic at Cambridge, and representing the Free Church of Scotland, began a mission there along with his wife, as suggested half a century ago by Dr. John Wilson of Bombay, and more recently urged by a devoted Madras officer, General Haig, R.E. The Church Mis sionary Society has sent Dr. Harpur to Aden proper and the Red Sea ports. Mr. and Mrs. Keith - Falconer, accompanied by Dr. W. S. Cowen as a medical missionary, have made the frontier British village of Shaikh Othman their base from which to evangelize the Mohammedans of Yemen or Arabia Felix. They MISSIONS IN SOUTH SEA ISLANDS. 223 have been well received by the Sultan of Lahej, and hope to influence the whole British Protectorate. This mission works among the Somalees also, from the opposite coast of Africa, of which Berbera is the centre. AUSTRALASIA AND THE SOUTH SEAS. Australasia in all its vastness, from being a land of savage blacks, has, like America, been made by the British a great Christian Dominion, the seven colonies of which are partially federated. In half a century, over an area of nearly three Europes, the English-speaking population has grown to be above three millions, and is likely to equal the fifty millions of the United States, for only one-twentieth of the land has yet been taken up. Except in New Zealand, the few blacks have almost disappeared, but these, numbering 40,000, have not been neglected by missionaries. The Maories of New Zealand were early Christianized, passed through a time of national revolt provoked by the seizure of their lands and Hau-Hau superstition, and now form a Christian community of 30,000. South Sea Islands. — In the third of the globe covered by the Pacific Ocean, between Asia and the Americas, there are seventeen groups of islands, nine of which have been altogether and the others partially converted to Christ practically in fifty years. The Eastern groups, or Polynesia proper, are inhabited by a tall brown race called Saiuaioris, from the principal island ; and the Western groups next Asia by a small black Papuan race. The Tarapons are, as to colour, size, and position, between these two classes. Except in Samoa, where the population is slightly increasing, the vices carried by foreign ships and the demands of the labour traffic for Australia have reduced in numbers the somewhat small populations of these islands, on which Christianity has won some of its greatest triumphs over cannibalism, idolatry, and sensuality. The Hawaians, first evangelized by the American Congregational Board, have long been missionaries to others. The London, Wesleyan, Presbyterian, and Propagation Societies and Churches have divided with it the whole field. In the Eastern Pacific, on what is soon to become one of the greatest maritime highways on the globe, by Panama to Australasia, France has gradually, since 1842, obtained possession of the Marquesas, the Tahitian Archipelago, and the Leeward Islands. The circumstances under 224 SnORT HISTORY OF CHRISTIAN MISSIONS. which Tahiti was seized and put under a French protectorate — followed by cession to France in 1880 — led to the destruction of the Protestant Mission, and almost to war with Great Britain. So in the islands to the leeward of Tahiti, near the Society group, a dispute was closed by the treaty of 1847, under which the British and French Governments engaged reciprocally to respect the independence of Huahine, Raiatea, and Borabora. But here also France violated the treaty in 1882, and has since held these islands. In the Western Pacific, a maritime highway of equal importance, from Vancouver Island to Sydney, has been created by the Canada -Pacific Railway, and on this France in 1864 annexed New Caledonia and the Loyalty Islands, 720 miles north-east of Queensland. Although France agreed, by a con vention in 1878, and again in 1883, to respect the independence of the neighbouring New Hebrides Islands, her officials have never ceased to make attempts to annex the islands. Anti- religious at home, the Republic encourages Romanist Missions abroad for political ends. Its opposition to the London Mission in the Loyalty Islands has been almost fatal, and it would assuredly destroy the great work done in the New Hebrides group by the Presbyterian Missions of the Free Church of Scotland and Canada, and of the Australasian Churches, which maintain 16 missionaries and 150 native teachers, on several of the thirteen large islands, at a cost of £6000 a year, and have 8000 professed Christians there, a number always increasing out of a diminishing population of about 80,000. The latest proposal, to form a mixed Government, representing Native, Colonial, British, and French interests, would at least give the mission fair play. New Guinea, divided between Germany and Great Britain, is being opened up by missionary pioneers like Macfarlane, Chalmers, and Lawes. The Two Americas. — The diminishing native races of North and South are evangelized not only by the evangelical churches beside them, from Alaska to Mexico, but by the Church Mis sionary Society and the Moravians, from Greenland away to British Columbia on the Pacific, and by the South American Mission in the forbidding region around Cape Horn, in Patagonia, and on the Amazon. The negroes of Jamaica and the West Indies under English-speaking influences have been Christianized since the Moravians and Wesley began the work a century and a half ago. Many coolies from India have taken to the sugar MISSIONS IN AFRICA. 225 colonies their idolatry, and missionaries are grappling with that. In Mexico about 100 Protestant missionaries are evangelizing 10J- millions, and have gathered 15,000 communicants into pure churches. AFRICA AND MADAGASCAR. With an area of 11 millions of square miles, or eight Indies, Africa presents a population of some 300 millions. Mr. Cust classifies these in 6 families, as Semitic, Hamitic, Numa-Fulah, Negro, Bantu or Kafir-Zulu, and Hottentot, speaking, so far as is known, 438 languages and 153 dialects, or 591 in all. Next to the Negro the Kafir class contains the largest number, or 168 languages and 55 dialects. The Bible, in whole or portions, has been translated into 5 Semitic, 8 Hamitic, 4 Nuba-Fulah, 20 Negro, and 19 Bantu or Kafir-Zulu languages, and also into the one Khoi-Khoi Nama tongue of the Hottentots. As yet the good work is only beginning, except in the case of the Arabic, Coptic, Zulu, and Kafir Bibles. Among the savage races of Africa, even more than in the case of the Wiclif-Tyndale and Luther translations in England and Germany, the Bible has a combined literary and spiritual power. Moffat's work in Bechuanaland has resulted in the extension of the British Protectorate there over 170,000 square miles, larger than the Transvaal, and Austral-Africa may yet be pushed up to the Zambesi. There are now 38 Protestant Missionary Churches and Societies at work in Africa. The earliest attempts made to con vert the Bushmen of the South by the Moravians, and the Negroes of the West by the Scottish missionaries, were abandoned from Dutch opposition and from ignorance of the malarial climates of the coast. But in the past sixty years 700,000 natives of Africa have been added to Christendom. Egypt is the scene of the triumphs of the United Presbyterian Church of America. At Cairo, Boolac, Asyoot, Kossair, and other parts of the Thebaic!, El Fayoom, Mansoora, and Alexandria, and many smaller stations, the dead Coptic Church has yielded an evangelical community of 8300 in 70 churches, and many (50) Mohammedans have received courage to confess Christ. The Church Missionary Society has resumed its labours at Cairo, and at Suakin a mission is proposed." Confined to the Nile delta and the Red Sea littoral, the kingdom of Egypt under British influence P 226 SHORT HISTORY OF CHRISTIAN MISSIONS. should pass out of the wars and confusion of centuries into the light and peace of gospel lands. Amid all the tumult the native churches remain stedfast. Abyssinia will share in this near future, after past vain efforts by Krapf and others to quicken its Church. The Jewish and Swedish missionaries have made some converts. In Tripoli, Tunis, Algeria, and Morocco the Jews are cared for by the London Society, and the Kabyles and other Berbers by the Kabyle Mission. West Africa is dotted with successful mission stations from Sierra Leone, if not Senegal, by the Gold and Slave Coasts and the Congo or Livingstone delta down to Cape Town. A Negro bishop, Dr. Crowther, once a slave boy, and republican Liberia point to the future of the indigenous Negro race. The Niger river has become British, and the Congo basin has been opened up to mis sionaries, protected under the Convention of Berlin, 1884. Here there are at least 120,000 native Christians. South Africa is, however, the scene of tho most prosperous missionary effort, whether we look at spiritual or secondary results, owing to British influence and the work of men like Dr. J. Stewart of Lovedale, and Richard Ross of Transkei. Among Kafirs chiefly, but also Hottentots, who number in all 1 \ millions, we find at the present time a Christian community numbering a fifth of the whole, or 250,000. East and Central Africa. — Rising to the lake and plateau region above the unhealthy coast, we have seen, since Dr. Living stone's death, the two Scottish, London, and Episcopal Missions from the East Coast, and the English Baptist and American Congrega- tionalists, Baptist, and Episcopal Methodists, the latter self-sup porting, under Bishop William Taylor, from the West Coast, approaching each other by the Zambesi, Congo, and Nile, till highways of the gospel, from east to west and south to north, arc being tracked out. For years these missions must be in the pioneering stage ; but already vigorous native churches have been formed by some of them, and the first-fruits may be reckoned at 5500, notwithstanding cruel martyrdom. Madagascar, coming next to Australia and Borneo in size, has four times the area of England and Wales, and a Malay popula tion estimated at 4J millions. Whether we look at tho history of THE FUTURE OF CHRISTIAN MISSIONS. 227 the reception of Christianity, especially by the dominant Hovas, to their constancy in persecution lasting for a quarter of a century, or to the progress of the gospel and of civilisation since that ceased in 1862, we may claim Madagascar as the most remarkable illustration of the rapid efficacy of the gospel among savage races. The Christians number upwards of a quarter of a million, and the attempts of France to destroy Hova independence have thus far only called out Christian virtues while consolidating national patriotism. The Position.— Christendom, consisting of 450 millions, stands marshalled against or scattered among tho rest of the human race, or 1000 millions. If Christendom were itself pure or in earnest, Christ's work would be done, and the history of Christian missions would come to a speedy and a glorious end. But, on the one side, 180 millions of Mohammedans and Jews, Abraham's children, have not been touched by the message of the one God through His Son ; on the other, Christians, in virtue of a profession of the faith, enjoy the material advantages and power which it gives, but must trust to the divinely persuasive and leavening influences of the kingdom which is not of this world. If we confine ourselves to the 165 millions of Reformed Christians, then the mass to be influenced and won to pure Christianity is 1285 millions. But were these 165 millions in earnest, the task would not be more difficult, from the Lord's teaching. The most hopeful estimate cannot go further than this, that in the most evangelical churches not more than a third, and in the least active not more than a tenth, of the com municants pray, or give, or energize in any way for the nations whom the Lord charged every one of His members to disciple. . If so few have in so short a time as a century brought 3 millions of native converts to the truth at this hour, and have pioneered and civilised far beyond those, what would not be the result if at least the two-thirds of all evangelical communicants, whom we are entitled to expect to pray and work, remembered the mis sionary charge and claimed fulfilment of the missionary promise 1 The Future. — From the political side the new world seems to be at the beginning of its history. The English-speaking empires of Great Britain and the United States go on expanding. The Canadian and Australasian Dominions are in their infancy. The Indian Empire compels reluctant statesmen to lengthen the cords and strengthen the tent-pegs. From Scotland, by the Mediter- 228 SHORT HISTORY OF CHRISTIAN MISSIONS. ranean and Red Sea to the Himalayas and the Pacific Ocean, is one missionary highway. Japan and China are bursting with the buds of promise, like the forests of an arctic spring-time. The great islands of Borneo and New Guinea are being dragged into the mighty march. Only Islam and Judaism remain, now sullen and now actively hostile, as anticipating the inevitable for them also. From the spiritual side we watch God's haste, the one day, as the uncultured races flock into the kingdom ; God's leisure, the thousand years, as hoary Brahmanism and its Buddhist offspring slowly yield. Every year rebukes our little faith by the large and ever larger answer which God gives it. If the century has produced a new earth, such are the triumphs of science and civilisa tion, it has not the less revealed a new heaven to the churches, when we contrast the Christendom of 1786 with that of 1886. Daily is Christ coming to the world and to every Christian. The development of Christian missions in the future depends on the faith and obedience with which the Church and its members apply the lesson of the past, as taught by Jewish seer (Zech. iv. 6) and Christian apostle (1 Tim. ii. 4) : "Not by might, nor by power, but by my Spirit, saith the Lord of hosts;" "God our Saviour willoth that all men should be saved and come to the knowledge of the truth." The Bibliography of Missions. — On its scientific and even popular sides the literature of missions is meagre. Theologians have neglected the subject, so fruitful on its apologetic and homi- letic lines. Church historians have, with the splendid exception of Neander, written as if the Church still tarried at Jerusalem — existed only for Christendom. Missionaries have done most for the subject, but they are men of action and toil, though more dis tinguished also in letters in proportion to their number than ministers not in the front of the battle. Purely literary men and artists have not yet awoke to the wealth of materials to which the history of missions is adding every decade. Since Southey and Heber (1820) no one has given us even a missionary hymn that will live, unless F. R. Havergal's "Tell it out among the heathen " survive her generation. In " The Ring and the Book," Robert Browning, the poet of Faith, introduces Cardinal Tournon. In the Hon. Roden Noel's verses on "Livingstone in Africa " there are noble passages. Holme Lee in the tale, "Her Title of Honour," has told the story of Henry Martyn's devotion and Lydia Grenf ell's coldness, under other THE BIBLIOGRAPHY OF CHRISTIAN MISSIONS. 229 names. _ Mrs. Sarah Tytler has more recently tried to picture the family life of a missionary sent from Scotland to the Panjab, in her " Comrades." Through the art of painting, as well as verse and prose, imagination has sought to represent the divine duty in Holman Hunt's " Christian Missionary," a picture of a family of converted Britons succouring Christian missionaries in their escape from the Druids.1 As to other memorials, Sir William Muir, Prin cipal of Edinburgh University, in 1885 unveiled that of Robert Moffat at Ormiston. Edinburgh also has a statue of David Livingstone, and his dust rests in Westminster Abbey, because he was the explorer that he might be the missionary. Portraits of Wilson and Duff adorn the hall of the New College of Edinburgh, and the memory of Henry Martyn is perpetuated in the new cathedral at Truro, and in Simeon's Church at Cambridge. But even such sectarian honours have not been paid by the Baptists to William Carey, whom it has been left to a purely scientific agricultural society in Calcutta to commemorate by a marble bust. The day is at hand when all that will be changed, and the nation may fitly recognise its noblest dead. Each Missionary Church and Society has its own periodical, generally a monthly, but not one of either the Protestant or Romish magazines is so written as to be of durable interest, except that which represents the Church Missionary Society. The one weak and unworthy feature of the administration of missions, both at home and abroad, is their relation to the press, to litera ture. Since the Calcutta Review (quarterly) ceased in 1862 to be conducted by evangelical editors, missions have found no adequate literary representation. All that is wanted is the same co-opera tion among the home missionary agencies as that which gives tenfold power to their representatives who work as brothers in the face of the common foe. Missionaries of ability are driven to the Proceedings of the Royal and Scottish Geographical and other learned Societies for the statement of facts and of principles which can be there treated only on the non-spiritual side. A good catholic or evangelical monthly or quarterly for the discus- 1 Of this, England's great Christian painter writes in 1886 : " It left my hand thirty-six years ago. . . .1 wonder at the little originality of taste there was among our fathers and mothers when it was offered to them, and they, dealers and rich men of taste, turned away from it with contempt. It went to Oxford." The labour was the fascination of his life, the artist wrote. 230 SHORT HISTORY OF CHRISTIAN MISSIONS. sion of missionary questions, with a weekly for the diffusion of foreign gospel intelligence, is the immediate need and pressing want of Missions. Such periodicals would keep the missionaries, European, American and Native, en rapport with the peoples and the churches of Christendom. No expenditure of money or time or literary ability could measure the results, in prayer and effort of all kinds for the realization of the Lord's own petition taught to every disciple— Thy kingdom come. Milton's Missionary Invocation. — The great literary coadjutor of the ruler to whom the United Kingdom owes its first and still existing missionary corporation, thus bursts forth, in his impas sioned prose,1 with what half a century ago James Douglas of Cavers termed his " Sublime Supplication." " Come, 0 Thou that hast the seven stars in Thy right hand, appoint Thy chosen priests according to their orders and courses of old, to minister before Thee, and duly to dress and pour out ihe con secrated oil into Thy holy and ever-burning lamps. Thou hast sent out the spirit of prayer upon Thy servants over all the earth to this effect, and stirred up their voices as the sound of many waters about Thy throne. Every one can say that now, certainly, Thou hast visited this land, and hast not forgotten the utmost corners of the earth in a time when men had thought that Thou wast gone up from us to the farthest end of the heavens, and hadst left to do marvellously among the sons of these last ages. 0 perfect and accomplish Thy glorious acts ; for men may leave their works unfinished, but Thou art a God, Thy nature is perfection." " The times and seasons pass along under Thy feet, to go and come at Thy bidding ; and as Thou didst dignify our fathers' days with many revelations, above all their foregoing ages since Thou tookest the flesh, so Thou canst vouchsafe to us, though unworthy, as large a portion of Thy Spirit as Thou pleasest : for who shall prejudice Thy all-governing will ? Seeing the power of Thy grace is not passed away with the primitive times as fond and faithless men imagine, but Thy kingdom is now at hand, and Thou standing at the door. Come forth out of Thy royal chambers, 0 Prince of all the kings of the earth ; put on the visible robes of Thy imperial majesty, take up that unlimited sceptre which Thy Almighty Father hath bequeathed Thee ; for now the voice of Thy bride calls Thee, and all creatures sigh to be renewed." 1 From Milton's Animadversions upon the Remonstrant's Defence. INDEX, Abercrosibie, Dr. J., 182. Abraham, 7, 13, 164. Abyssinia, 122, 226. Accadian deities, 10. Adalbert, 97. Adamnan, 67. Aden, 192, 222. Mh\>&, 71. Alfred, 90. vEthelbert, 72. Afghanistan, 216. Africa, 27, 104, 125, 155, 225. Aidan, 70, 75. Aitchison, Sir C, 141. Akbar, 151. Ako, 171. Alaric, 49, 80. Albanus, 61. Alcuin, 62, 89. Alexander, Bishop, 179. Alexandria, 54. Algeria, 153. America, 111, 224; missions, 184, 185 ; churches, 198. Amharic, 122. Anderson, Mrs., 184. Andover College, 185. Andrea, 123. Angel of Jehovah, 17. Angelology, 4. Anselm, 109. Anskar, 91. Anthony, St., 146. Antioch, the Pisidian, 39. Antioch, the Syrian, 36, 39, 53. Antoninus, 49. Apollos, 41. Apostles, 1. Arabia, 192, 222. Argyle, Marquis of, 182. 181, Arianism, 77 ; confession, 78. Armagh, 65. Armenian Church, 79. Arndfc, 123. Asia, Missions, 213. Asser, 91. Associations, Missionary, 193. Asturias, 109. Athanasius, 78, 140. Augsburg Confession, 144. Augustin of Canterbury, 71. Augustine of Hippo, 4, 49. Aurelian, 49. Aurelius Antoninus, 49. Australia, 130, 197, 223. BiEDA, 89. Baldseus, 122. Barnabas the Apostle, 36. Bartholomew, 55. Bartolomeo, Fra, 152. Basel Missionary Society, 188. Beiroot, 221. Belgian King, 153. Bell, Benjamin, 182. Bennie, J., 175. Bercta, 72. Berlin Academy of Sciences, 124. Berlin Missionary Society, 188. Bernard of Clairvaux, 109. Beschi, 151. Bible Societies, 177, 186. Bible Society, British and Foreign, 177 ; National, 178. Bibliography, 22S. Bie Governor, 164. Bland, Mrs., 135. Boardman, E., 180. Bobbio, 84. Boemish, 129. 232 INDEX. Bogatzky, 126. Bogoris, 97. Bogue, Dr., 168, 176. Bohemia, 97. Boniface, 86. Borneo, 228. Bourne, 138. Boyle, Robert, 136. Braidwood, Mrs., 181. Brainerd, 130, 13S. Bridget of Sweden, 146. Brigid, 65. Britain, 59, 211. British Church, 65. Brito, 150. Browning, R., 228. Buchanan, Claudius, 179. Buddhism, 56, 220. Burmans, 186. Burns, W. C, 197. Butler, Dr., 186. CiEDMON, 76. Csesarius of Aries, 83. Cairns, Dr., 50. Cairns, Lord, 178. Calcutta, 160, 175. Calcutta Review, 229. Caldwell, Bishop, 181. Calvert, Eev. J., 180. Calvin, 119, 148. Campbell, John, 174, 170. Canaan, 10. Canada, 197. Canterbury, 72. Captives as Missionaries, 60. Carey, William, 159, 164, 229. Cargills, 180. Catechumens' School, 55. Cathay, 102. Central Africa, 226. Ceylon, 215. Chalmers, Thomas, 184, 186. Chambers, w"., 144. Charlemagne, 91. Charters, Bast India Companj 'e, 140. Chartier, 119. Chater of Olney, 158. Chaucer, 38. Chichester, Earl of, 171. China, 53, 56, 153, 182, 217. Chinese Eites, 154. Christian David, 128. Christian "Vernacular Society, 1£0. Christians, The name, 57. Chrysostom, 80. Church Missionary Society, 176. City of God, 13. Clement of Alexandria, 55. Clement of Eome, 59, 97. Clement the Scot, 88. Clotilda, 82. Clovis, 82. Coan, Titus, 185. Code, Theodosian, 57, 58. Codex Argenteus, 79. Coke, Dr., 139. Colbert, 153. Coldstream, Dr. J., 182. Coleridge, 5. Coligny, 119. Colman, 75. Colonial Churches, 197. Columba, 65. Columbanus, 70, 84. Columbus, 112. Comenius, 128. Communicants and Missions, 201. Congo, 210. Constantine, 57. Constantinople, 53, 221. Cook, Captain, 157, 167. Cooper, W., 138. Cop, 147. Copenhagen College, 125. Coptic Church, 225. Corbie, 91. Cornwallis, Lord, 143. Corporation for Propagation of the Gospel, 135. Coryate, 141. Cosmas, 56. Council of Jerusalem, 40 ; of Nicoea, 58 ; of Constantinople, 58 ; of Trent, 113, 146. Counter Eeformation, 146. Covenant, Missionary, 11. Covenanters, 133. Creed, The, 218. Cromwell, 136. Crowther, Bishop, 210. Crusades, 100. Culdees, 67. Cullen, Eev. G. D., 182. Cunobelinus, 60. Cushman, 135. Cust, Mr. E. N., 225. Cuthbert, 76. Cyrillus, 96. Damascus, 221. Daniel, 20. Danish-Halle Mission, 124, 142. Dante, 102. INDEX. 233 Darien Expedition, 133. David, 18. Decius, 49, 146. Denmark, 92, 186. Dickson, Eev. J., 174. Dinajpore, 163. Diocletian, 49. Disraeli, 109. Dober, 129. Dominican Missions, 102. Domitian, 49. Domitilla, 49. Douglas of Cavers, 176, 236. Douglas, Eev. Dr. Carstairs, 197. Dubois, Abbe, 149. Duff, Alexander, 4, 128, 143, 152, 213 ; Ship, 191. Dundas, 175. Durand, Sir H., 185. Dutch Missions, 122, 187, 217. East India Company, 139, 145. Edinburgh, 75; Medical Missionary Society, 176. Edward VI., 140. Edwardes, Sir H., 141. Edwards, Jonathan, 5, 138, 158. Egede, 127. Egypt, 225. Eligius of Noyon, 83. Eliot, John, 123, 137. Ellis, W., 172. England and Missions, 133, 211 ; Pres byterian Church, 196. Ephesus, 42. Erasmus, 110, 114 ; his Ecclesiastes, 115. Ernan, 66. Erskine, Dr. , 173. Eskimos, 127. Established Church of Scotland, 195. Eurasians, 184. Europe's First Missionary, 40. Evangelical Eclectic Society, 170. Evangelical Magazine, 166. Evangelist, 2. Ewing, Greville, 173. Fiji Islands, 180. Finland, 189. Finnian, 65. Fordyce, Eev. J., 194. Fountain, Mr., 164. Fox, G., 134. Franciscan Missions, 102, 108. Francis of Assisi, 101. Franke, 123, 126. Franks, 81. Free Church of Scotland's Missions, 55, 174, 192. French Missions, Eomanist, 150, 153, 202, 216, 223. Frey, G. C, 179. Fridigern, 77. Fridolin, 70. Friedrich IV. of Denmark, 124. Friend of India newspaper, 166. Friends, Society of, 120, 134, 182. Frobisher, 120. Froissart, 38. Fulda, 88. Fuller, Andrew, 159, 179. Fulness of the Time, 23. Fursseus, 75. Gall, St., 70, 84. Gallican Liberties, 83. Gambier, Admiral, 171. Gardiner, Allen, 181. Gauzbert, 93. General Assembly, the First, 41. Gerhard, 123. German Missionary Societies, 187. Germanus of Auxerre, 83. Gibbon, 50. Gilbert, Sir H., 140. Gildas, 60. Gladstone, Mr. W. E., 24, 216. Glasgow Missionary Society, 169. Glen, Dr., 174. Gnostic Heresy, 43. Goa, 148, 151. Gobat, Bishop, 179. Godthaab, 127. Gordons of Eramanga, 190. Gossner Missionary Society, 188. Goths, 77. Grant, Charles, 144, 171 ; his sons, 144. Great Britain, 59. Greek Church, 100, 154, 201. Green, J. E., 86, 218. Greenland, 127, 129, 186. Gregory, Thaumaturgus, 52. Gregory the Great, 71. Gregory of Utrecht, 89. Greig, Peter, 174. Grotius, 122, 140. Grundemann, Dr., 187. Grundler, 125. " Guericke, 143. Gustavus Vasa, 119. Gutzlaff, 130. Hackleton, 159. 234 INDEX. Hadrian, 54. Hakluyt, 120. Hakon, 93. Haldane, James, 174. Haldane, Eobert, 175. Hall (Bombay), 185. Hall, Eobert, 159. Hallock, Dr., 186. Hardcastle, J., 167. Harold, Klak, 92. Havergal, F. E, 228. Hay, John, 172. Heathenism, 14, 16. Heber, 35, 228. Henrietta Home, 177. Hepburn, Dr., 219. Hermannsburg Missionary Society, 188. Herrnhut, 128; New, 129. Hexapla, The, 56. Heyling, 122. Hiacooms, 138. Hilary of Aries, 83. Hilda, 75. History and Missions, 6. Hogg, Eev. Dr., 199. Holland, 187. Holman Hunt, 229. Holme Lee, 228. Homoousion. 58. Honoratus, 83. Hoombeek, 122. Hottentots, 180. Hovas, 210. Hughes, E. Joseph, 177. Huguenots, 119, 188. Hungary, 98. Hunt, John, 180. Hunter, Eev. T., 195. Huss, 113. Hutten, Von, 145. Hyde, 136. Hymn, Columba's, 68. Hymn, Patrick's, 64. Hymns, First Missionary, 34, 126, 158. Hypatia, 54. Ignatius, 53. India, 111, 124, 137, 148, 151, 180, 215. In galls, Mrs., 185. Inglis, Dr., 184. Innes, Dr., 170. Inquisition, 109. International Association for Africa, 153. Inverness, 66. Iona, C6, 146. Ireland, Presbyterian Church, 196. Ircnajus, 81. Irish Church, 62, 65. Irish Eomanist Missions, 151. Isaac, 17. Isaiah, 20. Jacob, 18. Jamaica, 169, 224. James VI. , 135 ; the Just, 34, 53. Japan, 152, 218. Jaschke, 130. Jerome, 80 ; of Prag, 113. Jerusalem, 47, 53, 221. Jesuits, Order of, 147, 156. Jesus Christ, 25. Jews, 109, 179, 186. John the Baptist, 30 ; the Divine, 30, 42. Jonah, 16, 72. Joshua, 18. Judah, 18. Judaism, 15, 22, 47. Judson, 185. Jugganath, 165. Julius Caesar, 81. Junius, 122. Justin Martyr, 53. Kajtr Missions, 170, 225, 226. Karengs, 185, 200. Kaye, Sir John, 217. Keith-Falconer, Mr. and Mrs., 222. Kentigern, 61. Kettering, 159, 162. Kiernander, 143. Kildare, 65. Kilian, 70, 84. Kilpatrick, 62. Kingdom of Christ, 30. Kingsley, C, 54. Knox, John, 133. Korea, 218. Kublai Khan, 102. Kyelang, 130. Lacroix, 172. Lange, 125. Languages of Africa, 209. Lansing, Eev. Dr., 192. Lapland, 93, 120. Latrobe, 130. Lawrence, John and Henry, 141. Laws, Eev. Dr., 193. Leang Afa, 171. Lc Comte, 153, INDEX. 235 Legge, Dr., 203. Leibniz, 124. Leicester, 157. Leighton, 5. Leipzig Missionary Society, 188. Lerins Isles, 83. Lery, 119. Leusden, 123. Lewis, Eev. G, 142. Lightfoot, Dr., 52. Lindisfarne, 70. Lioba, 89. Liudger, 91. Livingstone, David, 172, 182, 226. London, 61 ; Missionary Society, 168 ; Society for Jews, 174. Lord, H, 140. Loricas, 70. Love, Dr. John, 170. Loyola, 113, 147. Lullius, 102; Ars, 104; Mission, 106. Lupus of Troyes, S3. Luther, 110, 113. Liitken, 124. Luxeuil, 84, 146, Lyons, 150. Macao, 153. Macaulay, Z. , 174. Mack, 165. Mackenzie, Bishop, 182. Mackenzie, General Colin, 141, 154. Macleod, Norman, 195. Madagascar, 226. Madura Mission, 151 ; rites, 151. Majorca, 105. Malan, 189. Maleach, Jehovah, 17. Mankind and Missions, 209. Maories, 223. Marco Polo, 102. Mark, 54. Marsden, S., 161. Marshman, Dr., 164. Marshman, John, 165. Marshman, Mrs., 184. Martin of Tours, 81. Martyn, Henry, 106, 176, 229. Mason, Dr., 185. Masters, Streynsham, 141. Mather, Cotton, 137. Mauritius, 200. Maximinus, 49. Mayhews, 138. Medical Missions, 182; Edinburgh Society, 183. Melanchthon, 114. Melchizedek, 10. Melrose, 71. Menezes, 151. Messianic Psalms, 19. Methodius, 96. Michael Gustavus Adolphus, 120. Michselius, Jonas, 192. Middleton, Bishop, 175. Miesrob, 79. Millar, E., 156. Mills, S. J., 185. Mills, S., 177. Milton, 4, 50, 136, 230. Missionaries, the first, 33 ; Scots, 85 ; Eoman, 87, 146; Moravian, 130; medical, 182; woman, 183; total, 202 ; literature, 228. Missionary, the word, 1 ; the persons, 2 ; the call, 8, 212 ; the covenant, 11 ; the charge, 28 ; the prayer, 29 ; the Apocalypse, 43; the first triumph, 50; martyrs, 34, 107, 210; hymns, 34, 126, 158 ; colleges, 55, 105, 125, 137 ; Institute, 55 ; sisterhoods, 65 ; influence of East India Company, 145 ; agreement, 163 ; churches, 190 ; societies, 202. Missions, the subject, 1 ; the methods, 2, 148 ; the root, 16, 19 ; the history, 6, 27, 211 ; evidential value, 33 ; the statute-book, 42; statistics, 52, 128, 202-212; to Mohammedans, 103, 222 ; to Jews, 109, 179 ; in each country, 213. Mitchell, Eev. D., 174. Mitchell, Eev. James, 174. Moffat, Eobert and Mary, 172. Mohammedanism, 56, 103. Moheecans, 136. Monachism, 146. Moncreiff, Eev. Sir Henry, 174, 176. Monte Corvino, 108. Moravian Missions, 97, 127, 130. Morrison, Eobert, 171. Moritz, 122. Moses, 18. Moulton, 168. Muir, Sir W., 141, 229. Mullens, Dr. and Mrs., 172. Mungo, 61. Murdoch, Dr., 179. Museum of Alexandria, 54. National Bible Society, 178. Nazareth, 221. Neander, 73, 85, 228. Nero, 49. 236 INDEX. Nesbit, Eev. E., 174. New Guinea, 224. New Hebrides, 171, 224. New Zealand, 223. Newell, S., 185. Newton, Eev. J., 175. Nicene Council, 58. Nicene Creed, 58, Nicobar Islands, 130. Nile, 210. Nilus, 98. Ninian, 61. Nitschmann, 129. Niven, Eev. W., 188. Noel, R.,228. Nonconformists, 134. Normans, 91. North German Society, 188. Northamptonshire, 158, 165. Norway, 93, 189. Nott, S., 185. Nuteschelle, 86. Nyasa, Lake, 155, 176. O'Beck, 144. Ogilvie, Dr., 188. Olaf the Saint, 94. Olaf Tryggvasson, 93. Olga, 99. Olney, 158. Organizations, Missionary, Lists of, 202. Origen, 52. Orissa, 165. Ormiston, 172. Ostrogoths, 77. Otto of Bamberg, 98. Owen, Eev. J., 177. Oxenstierna, 120. Paganism, 50, 58. Pagell, 130. Palestine, 9, 206. PaUadius, 62. Pantaenus, 55. Parables of the kingdom, 31. Paraguay, 154. Paris Missionary Society, 18S. Parker, Dr., 176. Patagonia, 208. Paterson, David, 177. Taterson, Eev. J., 188. Patriarchates, The four, 53. Patrick, 62. Patteson, Bishop, 181. Paul, 27, 35, 38. Paulcrspury, 160. Paulinus, 74. Pax Britannica, 23. Pax Eomana, 22. Pearce, S., 160. Peggs, Eev. J., 168. Penn, A., 135. Pentecost, 32. Persecutions, 49. Persia, 221. Peter the Apostle, 34, 42. Phayre, Sir A., 185. Philip the Evangelist, 3. Philip, Dr., 188. Philippine Islands, 153. Philo, 54. Photius, 97. Pietists, 123, 128. Pike, Eev. G.,165. Pilgrim Fathers, 135. Pilmoor, J., 180. Pitt, 170. Pittsburgh Synod, 19S. Pliny, 38. Plutschau, 125. Pocock, 122, 137. Poland, 98. Polynesia, 171. Pomponia Graecina, 48. Portugal, 148, 151, 216. Pothinus, 42, 81. Pratt, Josiah, 176. Prayer and Missions, 158, 227, 230. Presbyterianism, 134, 190, 196. Presbyterian Church of England, 196. Press, 177, 186, 229. Prideaux, 136. Primitive Methodists, 175. Propaganda Institutions, 150. Prophecy, 17, 18. Psalms, Messianic, 19. Puritans, 123, 134. Quakers (see Friends). Queen, 139. Eahab, 18. Eajpootana, 195. Ealeigh, Sir W. , 34, 140. Eed Indians, 129, 135. Eeformation, 110, 121, 133. Eegensburg, 97. Eeligious Tract Society, 177. Eemigius, 82. Eevelation, Book of the, 43. Revivals, 158. Ehenish Missionary Society, 188. Eibaut, 119. INDEX. 237 Eicci, 153. Eice, Mr., 185. Eichier, 119. Eiedel, ISO. Eipa, 153. Ritchie, Mr., 170. Eobert de Nobili, 149, 151. Eobinson, John, 135. Roman Empire, 6, 21, 52 ; Missions, 87, 146, 155 ; Persecutions, 49. Boss, Eev. J., 175. Eoss, Eev. E., 226. Eubruquis, 102. Eugen, 98. Eussia, 99, 216. Euth, 18. Eyland, John, 159. Saalbank, 140. Sandeman, Eev. D., 190. Santals, 189. Saracens, 100, 107. Saxo Grammaticus, 99. Schlcswig-Holstein Missionary Society, 181. Schmidt, Georg, 130. Schotten kloster, 70. Schultz, 141. Schwarr, 180. Schwartz, 143. Scotland and Missions, 132, 173, 191 ; Propagation Society, 133. Scoto-Irish Church, 62, 85. Scott, Thomas, 160, 176. Scottish Missionary Society, 168. Seeley, Prof., 218. Seelye, Miss, M.D., 177. Selwyn, Bishop, 181. Septimius Severus, 49. Septuagint, 54. Serampore, 164 ; Mission, 165. Serapeum of Alexandria, 54, 58. Sergeant, John, 138. Severinus, 80. Shaftesbury, Lord, 177. Shaikh Othman, 192. Shoolbred, Dr., 190. Shrubsole's Hymns, 158. Shrubsole, W., 167. Shweir, 221. Siam, 220. Sierra Leone, 174. SigtuDa, 93. Simeon, C, 176. Sisterhoods, 65. Slavery, 127. Slavs, 96. Smith, Prof. T., 194. Smith, Sydney, 184. Societies for Woman's Missions, 183 ; American, 184 ; German, 187. Solomon, 19. Somerville, Rev. Dr., 175. Sorbonne, 146. South Seas, 223 ; America, 224. Southey, 228. Spangenberg, 129. Spanish Missions, 153. Spener, 123. Spirit, Holy, 17, 32, 212, 218. Stach, 129. Stanley, Dean, 173. Star in the East, 26. Statistics of Missions, 52, 128, 202-212. Steere, Bishop, 182. Steinkopff, 177. Stephen the Martyr, 3, 34. Stettin, 98. Stevenson, Dr. Fleming, 196. Stevenson, Rev. W., 142. Straits Settlements, 215. Sturm, 88. Sutcliff, John, 158. Swan, Mr., 174. Sweden, 93, 189. Symeon, 53. Synod of Cashel, 62 ; Whitby, 75. Syria, 185. Tacitus, 38. Takawompbait, 137. Tanganyika Lake, 153. Tanjore, 125. Taylor, Hudson, 182. Teignmouth, Lord, 177. Tennyson, 35. Terry, 141. Tertullian, 61. Thecla, 48. Thekla, 89. Theocracy, 15, 17. Theodore of Canterbury, 76. Theodosius, 58. Theophilus, 43. Tholuck, 129. Thomas, 55. Thomas, John, 162, 182. Thomson, Eev. W. R., 17~>. Tibetan Missions, 130, 200. Tierra del Fuego, 181. Timothy, 3. Toleration, 33, 46, 57. Tongking, 154. Tonsure, 75. 238 INDEX. Torquemada, 109. Tournon, Cardinal, 151, 153, 228. Tours, 82. Tradpert, 84. Trajan, 49. Tranquebar, 125. Tryphaena, 48. Tunis, 106. Turks, 115, 220. Tuticorin, 149. Tytler, Mrs. S., 228. Udny, G., 144. Ulfila, 78. Unitas Fratrum, 127. United Original Secession Church, 197. United Presbyterian Church, 158, 169, 170, 195 ; N. America, 199. Universities Mission, 182. Upsala, 79. Ursinus, 124. Valentinus, 80. Valerian, 49. Vanderkemp, Dr., 180. Venn, Henry, 176. Verbeck, Dr., 219. Victoria, Queen, 129. Vienne, Council of, 105. ViUegagnon, 119. Virgilius, 70. Visigoths, 77. Vladimir's Baptism, 99. Waddell, H. M., 196. Walajus, 122. Wales, Presbyterian Church, 197. Walpurga, 89. Ward, 164. Watts, I., 158. Wellesley, Lord, 162. Welz, 123. Wenger, 178. Wesleyan Missionary Society, 139, 180 Wesleys, 123, 139, 158, 180. West Indies, 208. Western, 127. Whitby Monastery, 76. Whitby Synod, 75. Whitefield, 139. Wiclif, 112. Wilberforce, 144. Wilfrid of York, 75, 76. Willehad, 91. William the Conqueror, 94. William III., 141. Williams College, 185. Williams, John, 171. Williams, W., 158. Willibrord, 70. Wilson, Captain James, 170. Wilson, Dr. John, 76, 174, 213. Wilson, Mrs. Margaret, 184. Wilson, Mrs. (Miss Cooke), 184. Winfrith, 86. Wolfall, 120. Wolff, Joseph, 179. Wolsey, 146. Women's Missions, 184. Wood, Dr. John, 140. Xavier, F., 147. Xavier, G., the nephew, 152. Yates, 177. York, 73. Zambesi, 210. Zanana Agencies, 184, 194. Zeisberger, 129. Ziegenbalg, 125. Zinzendorf, 127. MORRISON AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE. BY THE SAME AUTHOR. The Life of William Carey, D.D., Shoemaker and Missionary, Professor of Sanskrit, Bengali, and Marathi, in the College of Fort- William, Calcutta. With Portrait and Illustrations. Price 16s. London : John Murray. 1885. ' Dr. George Smith, author of the well-known lives of Dr. Duff, and of Wilson of Bombay, continues his biographies of Indian missionaries by a Life of Dr. William Carey, in many respects the most remarkable man of the three. Carey has had to wait long for a biography; previous accounts of him have all been rather sketchy; but he has at length found one with unusual qualifications for the task, who has produced an altogether admirable work. Dr. Smith began to collect materials for this work during his long- residence in Serampore, which was begun when Carey was only twenty years dead, and in the course of which he got thoroughly acquainted with the nature of Carey's work in India, and had access to everything likely to illustrate it. These materials he has worked up with great literary skill and finish, into one of the most instructive and readable biographies we have seen.' — Contemporary Review, March 1886, ' It is long since we have read any book so full of the highest inspiration, and presenting a portrait of the very grandest religious and moral beauty, in which simplicity and humility of feeling are as prominent as quiet great ness of achievement.' — British Quarterly Review, January 1886. ' This biography brings out the man thoroughly, and it will be welcome to a much wider circle than that which is interested in Missions.' — Spectator, 21st November 1885. This 'biography of Carey is a fascinating book.' — ¦ The Scotsman, 25th December 1885. ' We have spoken plainly on the points of which we have to complain in this biography. But we hope that the very fact of our having done so will serve to emphasize our wolcome of this really valuable volume, and our tribute to the honour of the great missionary who is the subject of it.' — The Mission Field, published for the Society for the Propagation of the Gospel, May 1886. The Life of Alexander Duff, D.D., LL.D. With Portraits by Jeens. (1) Library Edition, 2 vols, royal 8vo, price 24s. (2) Popular Edition, 1 vol., price 9s. London : Hodder & Stoughton. 1879. 'Dr. George Smith's life of Duff is characterized by the same mastery of his subject and skill in its presentment as distinguished his " Life of Dr. John Wilson of Bombay." ' — The Atlienceum. 'The two missionaries aro happy in their biographer.' — The Lnmf