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I 
 
 fiXH 
 
 THK AUTHOR. 
 
Relidious Progress in tiK 
 ninmentb eentury 
 
 A RBVIEW OF THE MORAI« AND REI,ICIOUS PRO- 
 GRESS OF THE CENTURY; DEMORAI<IZEO STATE 
 OF THE PEOPI^E AT CI.OSE OF THE EIGHTEENTH 
 CENTURY; THE FIGHT WITH INTEMPERANCE 
 AND OTHER EVUS; THE OVERTHROW OF SLA- 
 VERY; THE THRHI^ING STORY OF MISSIONS; 
 BRAVE EXPI,ORERS, FORERUNNERS OF THE GOS- 
 PEI,; BURIED CITIES WITNESS TO BIBI<E TRUTH; 
 SCHOI<ARSHIP OVERTHROWS SCEPTICISM; I^EADING 
 ROMAN CATHOI,IC3 AND PROTESTANTS OF THE 
 CENTURY ; PROGRESS OF THE VARIOUS CHURCHES ; 
 ORIGIN AND GREAT PROGRESS OF THE SUNDAY 
 SCHOOL, CHRISTIAN ENDEAVOR, EPWORTH I«EAGUE, 
 YOUNG MEN'S CHRISTIAN ASSOCIATION, SAI^VA- 
 TION ARMY AND SIMII,AR MOVEMENTS; CHRIS- 
 TIANITY FAST GIRDI,ING THE GI«OBE. :::••• 
 
 Cbe m. 01* R. Ontbrow, D.D., T.R.S.e. 
 
 Author of "Thb Catacombs of Rome;" "The History op Canada;' 
 
 •'The Romance ok Missions;" "Our Own Country;" 
 
 " The Native Races or North America ; " etc. 
 
 RicMy TIlNStratea 
 
 THE BRADIvEY-GARRETSON COMPANY, I^IMITED 
 
 TORONTO AND BRANTFORD, CANADA. 
 DETROIT, MICHIGAN. 
 
 THE WNSCOTT PUBLISHING COMPANY 
 I.ONOON, UNObAND, AND TORONTO, CANADA. 
 
175391 
 
 
 Entered, according to Act of Congress, in the year One Thousand Nine 
 Hundred, by The Bradley-Garretson Co., Limited, in the Office of the 
 Librarian of Congress, at Washington. 
 
 Entered, according to Act of Parliament of Canada, in the year One 
 Thousand Nine Hundred, by the Bradley-Garretson Co., Limited, in the 
 office of the Minister of Agriculture. 
 
 All Rights Reserved. 
 
ILLUSTRATIONS. 
 
 PAOB 
 
 A Fijian Bello 127 
 
 A Fyian WaiTior 127 
 
 A Fijian Cliicf h House 131 
 
 A Typical Fijian Homo 134 
 
 Aquatic Expedition 126 
 
 Buddliist Festival in Japan 167 
 
 Buddhist Priest 137 
 
 Beecher Family, The 270 
 
 Bazaar, Cairo S43 
 
 Band of Christian Endeavourers |06 
 
 Benson, D.D., LL.D., Most Uev. E. W xxii. 
 
 Black. Rev. William 256 
 
 Bourck, Rev. W. H. Hen de 279 
 
 Bourget, Most Rev. Archbibhop 303 
 
 Booth, General William 407 
 
 British Bungalow, India 119 
 
 Cardinal'R Palace, Quebec 335 
 
 Cistern Under Temple Aria, Jerusalem 366 
 
 Crowther, The Lrfvte Bishop 174 
 
 Chalmers, Rev. Dr. Thomas 18g 
 
 Cook, D.D., Rev, John 190 
 
 Cochrane, V.D., Late Rev, Wm, 222 
 
 Case, Rev. William 254 
 
 Carman, Rev. Dr. A 262 
 
 Connolly, Most Rev. Aiohbishop 902 
 
 Cameron, Rt Rev. Bishop 319 
 
 Clark, Rev. Dr. Franoia K. 408 
 
 Dyak Danoe, Borneo 161 
 
 Dome of the Rook, Mosque of Omar 361 
 
 Damascus Gate, Jerusalem 367 
 
 Douglas, D.D., Rev. George 268 
 
 Evening Prayer 94 
 
 Euirance to Sacred Caves, Moulmein, Burmah 160 
 
 Entrance to Cistern 366 
 
 Exterior of the Golden Gate, Jerusalem 374 
 
 Egede, Hans 78 
 
 Fortress Temple of Mir Alam Ill 
 
 Fy f e. Re V. Dr. 296 
 
 Fabre, Most Rev. Archbishop 302 
 
 Great Temple, Madura, India 0^ 
 
 Going to Church in the Black Belt 240 
 
 Grotto of St. Helena, under Church 375 
 
 Grant. LL.D., Very Rev. Geo. Monro 222 
 
 Hans Egede's Mission Field 79 
 
 Hindoo ChUd Widow 86 
 
 Hindoo Girl Brides, Two 87 
 
 Hippodrome, with Obelisk and Towers S98 
 
 Interior Roman Catholic Cathedral, Manilla S34 
 
 Interior Tremont Temple, Boston 811 
 
 Ingles, D.D., Rt. Rev, John xxli. 
 
 Ingles, D.D.. Rt. Rev. Charles 190 
 
 Jer isalem, from the Mount of Olives 860 
 
 Lewis, Most Rev. Archbishop 101 
 
IV 
 
 ILLUSTRATIONS. 
 
 PAOB 
 
 Lorimor, Rev. Dr 287 
 
 Leo XIII., HiH Holiness Pope 327 
 
 MossoDKor of I'oaco, The 112 
 
 Moulmoin, liuriniih ISS 
 
 Moslem Typos, Cairo '-75 
 
 Machray, Most Uev. Archbishop xxii. 
 
 Moffat. Dr. llobort 174 
 
 Medley, D.D., Most Kev. John 190 
 
 Mountain, lit. Hev. Ur. Jacob 191 
 
 MacVic&r, M.A., LL.D., Ilov. Donald H 223 
 
 Macrae, M.A., D.D., Uev. Donald 223 
 
 Montmorcncyi Mgr. Francois do Laval do 326 
 
 Newman, Bishop John Philip 238 
 
 Newman, M. A., LL.D., Rev. \.. H 2»5 
 
 On the Irrawaddy, liurmah 158 
 
 Oxford and Its Colloae 231 
 
 G'i Blue Church and Barbara Hock's Grave 278 
 
 O'Brien, Most Rov. Dr 319 
 
 PreparinK for a Feast 126 
 
 PaganSouth Soa Islanders 143 
 
 Pupilain Euphrates College, Eastern Turkey 183 
 
 Potte, D.D., Rev. John 262 
 
 Preaching in the Black Belt 247 
 
 Porticoof Temple at Esneh, Egypt 342 
 
 Pharaoh's TreusureHor.se, Potra 399 
 
 Runjeet Singh's Tomb, Lahore 110 
 
 Return of the Head Hu iter, Borneo 160 
 
 Ryerson, D.D.. Rev. Egerton 239 
 
 Richardson, D.D., Rev, Bishop 255 
 
 Sarah Tucker Training School for Giria 110 
 
 Smith, Rev. Bishop 254 
 
 Spurgeon. Rev. Chas. H. 286 
 
 Temple of the Sun, Mooltan 94 
 
 Teachers and Normal Students, Girls' Training School 103 
 
 Temple of the Thirty Hundred Gods, Kioto, Japan 166 
 
 Typical Moslem 182 
 
 Typical Village in India 118 
 
 Tremont Temple, Boston 810 
 
 Tower of David, Jerusalem 868 
 
 Tomb of David 367 
 
 Tupper, D.D., Rev. Charles 284 
 
 Temple, Rev. William 279 
 
 Tache, Most Rev. Archbishop A. A 303 
 
 Vallier, Mgr. Jean Baptiste de St 318 
 
 Women at the Well, Nazareth, ladia 102 
 
 Wilson's Arch, Jerusalem 359 
 
 WJthrow, D.D.. Rev. W. H Frontispiece 
 
 Wt sley, M. A., Rev. John 230 
 
 WilUains. D.D., Rev. John A 263 
 
 Wil «es. Rev. Dr. 271 
 
 Weils, M.A.,LL.D., Rev. J. B 294 
 
 Walsh, Most Rev. Archbishop 318 
 
PAOB 
 .. 287 
 .. 327 
 
 ■ lis 
 
 ■ 158 
 . 175 
 xxii. 
 . 174 
 . 190 
 
 ■ 191 
 
 ■ 223 
 • 223 
 
 158 
 231 
 278 
 319 
 126 
 143 
 183 
 262 
 247 
 342 
 
 see 
 
 110 
 150 
 238 
 255 
 110 
 254 
 286 
 94 
 103 
 166 
 182 
 118 
 810 
 858 
 367 
 294 
 279 
 303 
 318 
 102 
 359 
 apiece 
 
 263 
 271 
 294 
 318 
 
 TD 
 
 PREFACE. 
 
 To include in one octavo book of this size an ac- 
 count of the relio;ious progress of the nineteenth 
 century will require a great deal of compression. 
 Nevertheless it is thought that in this volume no 
 essential feature of the Oiiv»{ird march of Cliristian- 
 ity during the last hundred years has been over- 
 looked. That progress indeed has not been alto- 
 gether limited to the past century. Great move- 
 ments are not bounded bv the artificial embank- 
 ments of chronology. They come from distant 
 sources like streams which have their springs far off 
 among the mountains and flow through wide plains 
 to the c'istant sea. So great religious movements 
 have their origin in the remote past, water and 
 refresh wide centuries, and are destined to flow on 
 throughout all time. 
 
 The humanitarian character of the century is one 
 of its noblest notes. Thus the anti-slavery crusade 
 dating from its earliest years continued till slavery 
 in every civilized land was abolished. The crusade 
 against intemperance is another evidence of this 
 humanitarian spirit. Both of these great reforms 
 we have therefore succinctly treated. 
 
 One of the most important characteristics of the 
 nineteenth century is that it is essentially a century 
 of missions. To this important subject therefore 
 much space has been devoted in this volume. But 
 that great movement did not begin with the nine- 
 teenth century, nor with tlie eighteenth, nor with 
 the sixteenth. We have therefore deemed it right 
 
 y 
 
VI 
 
 PREFACE. 
 
 to trace concisely the earlier missionary movements 
 long before the nineteenth century bef^an. This, 
 however, has been sketched in brief outline, and the 
 great movement of missions during the century has 
 received much ampler treatment. The contents of 
 many missionary volumes and reports l)ave been 
 condensed into a dozen chapters which will give, we 
 venture to tiiink, a bird's-eye view of the whole field 
 such as is not contained elsewhere in the same 
 space. 
 
 In like manner in describing the pro^jress of the 
 Christian churches during the nineteenth century a 
 brief retrospect of their origins and trend is essen- 
 tial to prevent this book being fragmentary and im- 
 perfect. Our modern churches and Christian insti- 
 tutions are a growth from deeply buried roots. 
 They have grown with the passing years and some- 
 times with the passing centuries, but have reached 
 their grandest development and brought forth their 
 richest fruit within the glorious hundred years which 
 has just closed. Here also minuteness of detail is 
 impossible. Only broad trends, great movements 
 can be characterized. The space devoted to some 
 of these churches may seem inadequate, but com- 
 pensation for this can be found in the treatment of 
 the missionary movements, the most vital work, of 
 these churches. The heroic achievements of the 
 Baptist, Presbyterian, Congregational, Roman Cath- 
 olic and other missions will supplement the ac- 
 counts of those churches. 
 
 During the nineteenth century the scope of theo- 
 logical and philosophical discussion, and the progress 
 in other departments of science and learning have 
 had their marked influence on the progress of reli- 
 gious thought. To this important subject therefore 
 an entire section of this book is devoted. 
 
 A new department of evidences of Christianity 
 has been created during the nineteenth century, that 
 
PREFACE. 
 
 Vll 
 
 of biblical arcbaeology. Ancient civilizations wbicli 
 liad been buried for many hundreds of years have 
 been called from their graves. The disinterred 
 hieroglyphs and cuneiform inscriptions have made 
 the dead j)ast live again. The ruin mounds of Baby- 
 lon and Nineveh, of Egypt and Palestine have 
 yielded their secrets to the study of man. In an 
 age of questioning and doubt these long mute evi- 
 dences have become eloquent with most important 
 confirmations of Holy Writ. As this new science 
 is almost entirely the growth of the nineteenth cen- 
 tury, its most important results are presented in 
 these pages. 
 
 A s;^?cial characteristic of modern Christianity is 
 that it is more practical than philosophical, more 
 concerned with conduct than with creed, more de- 
 voted to the uplift and social betterment of the peo- 
 ple than to hair-splitting definition and theological 
 dogma. The closing section of this volume there- 
 fore is devoted to the many practical forms of 
 Christian activities of these latter days. Among 
 these is the great Sunday School movement, the 
 training school of millions in the Word of God. 
 Akin to this are the Bible Societies which have dis- 
 tributed that word in millions of copies throughout 
 all lands. The Tract Societies follow up this work 
 by the diffusion of good, sound, heartsome and 
 wholesome literature which furnishes the best anti- 
 dote to the devil's spawn of bad books which, like 
 the plagues of Egypt, infest the land. The charities 
 to the sick and to the poor, as the deaconess move- 
 ment, begun by Pastor Fliedner of Kaisers werth, 
 receive treatment. The earnest, evangelistic agen- 
 cies of the times, as the Salvation Army and City 
 Missions, the conserving and aggressive work of the 
 Young Men's and Young Women's Christian Asso- 
 ciations are not inadequately set forth. 
 
 The volume concludes with a review of that won- 
 
Tiil 
 
 PREFACE. 
 
 derful organization of tho young life and young 
 blood of all tho churches for Christian culture and 
 Christian services illustrated in the Christian En- 
 deavor, Epworth T^Ague, and other young people's 
 societies whereby millions of the very Done and 
 sinew, the strength and beauty of the great religious 
 denominations are being recruited, trained and 
 drilled for more efficient service in the cause of 
 God. 
 
 It is tho hope of the writer that this book may 
 prove an antidote to the pessimism which says that 
 the former days were better than these ; that it may 
 lead us with devout gratitude to exclaim " What 
 God has wrought 1 " that it may inspire hope and 
 confidence that ihe twentieth century, on whose 
 threshold we stand, shall see more glorious progress 
 than that which is closed. 
 
 " Out of the shadows of night, 
 The worhl rolls into light ;— 
 It is daybreak everywhere ! " 
 
 Xi- 
 
CONTENTS. 
 
 PART ONE. 
 
 CONTRASTS AND PHASES OP EIOIITEENTH 
 AND NINETEENTri CENTURIES. 
 
 CHAPTER I. 
 
 THE RELIOIOUS ELEMENT IN NATIONAL PROQRESS. 
 
 PAOB 
 
 Failure of Ancient Civilizations. — Dying Nations. — Chris- 
 tianity the Moral Antiseptic of the Age 1 
 
 CHAPTER II. 
 
 REUGIOUS CONDITION OP EUROPE IN THE EIGHTEENTH 
 
 CENTURY. 
 
 French Revolution. — Prevalenco of Scepticism. — Outburst 
 of Immorality. — Reign of Terror. — The Irish Rebellion 
 of 1798 10 
 
 CHAPTER III. 
 
 SOCIAL AND MORAL CONDITION OP ENGLAND. 
 
 Prevalence of Intemperance. — Profanity. — Profligacy. — 
 Low State of Religion. — Cruel Penal Code. — Condition 
 of Prisons 17 
 
 CHAPTER IV. 
 
 THE GREAT REVIVAL OP THE EIGHTEENTH CENTURY. 
 
 The Wesleys. — Field Preaching. — Mob Violence. — Im- 
 proved Mannera. — The Clapham Set. — Religion in High 
 
 Places.— Use of the Press 23 
 
 ix 
 
X CONTENTS. 
 
 CHAPTER V. 
 
 RELIGIOUS CONDITION OF AMERICA IN THE EIGHTEENTH 
 
 CENTURY. 
 
 PAOB 
 
 The Revolutionttry War. — Prevalent Deism and Infi- 
 delity. — Social Immorality. — Bitter Partisanship. — 
 Duelling. — Drunkenness. — Decay of Religion 31 
 
 CHAPTER VI. 
 
 THE SABBATH Jt.HD ITS OBSERVANCE. 
 
 The Bulwark of Morality. — The Sunday Paper.— Sabbath 
 Observance at the Beginning of the Century. — Sab- 
 bath Union Formed, 1842.— The Wide Open Sunday.— 
 Moral and Material Benefits of the Sabbath 42 
 
 CHAPTER VII. 
 
 SLAVERY AND THE SLAVE TRADE. 
 
 Growth of Slavery. — The Slave Trade. — Its jiibolition. — 
 Crusade Against Slavery. — Abolished by Englbud 50 
 
 CHAPTER VIII. 
 
 ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 Abolition Societies. — John Brown and the Free-Soilers. — 
 The "Underground Railway." — Emancipation. — After 
 the War. — Abolition Leaders 61 
 
 PART TWO. 
 
 MISSIONS. 
 
 CHAPTER IX. 
 
 EARLY MISSIONS. 
 
 Christian Missions a Special Note of the Nineteenth Cen- 
 tury. — Earlier Missions. — Conversion of Central and 
 Northern Europe. — Missions to American Indians and 
 to Eskimo. — Eliot. — Brainerd. — Egede. — ^The Moravians. 
 — Cook's Discoveries Reveal the Horrors of Paganism . . 
 
zi 
 
 CONTENTS. 
 CHAPTER X. 
 
 WILLIAM CAREY, THE FOUNDER OP MODERN MISSIONS. 
 
 PAGI 
 
 Carey's Appeal Marks the Epoch of Modern Missions.— 
 Apathy of tlie Churches. — Opposition of tlie East India 
 Company.— The Awakening of Christendom. — Carey, 
 Marsh, and Ward in India. — Sydney Smitii's Witty 
 Scoffs at Missions. — Carey Lives Down Calumny and 
 Wins Universal Honor 84 
 
 CHAPTER XI. 
 
 EARLY PROGRESS OF MISSIONS.— HENRY MARTYN. 
 
 The Churches Roused. — Voyages of Missionary Ship 
 •' Duff." — Missionary Trials and Triumphs in Tahiti. — 
 Organization of Missionaiy Societies. — The Romance of 
 India. — Henry Martyn, a Soldier of the New Crusade. — 
 Under Fire.— His Consecrated Zeal. — Failing Health. — 
 Enters into Rest 97 
 
 CHAPTER XII. 
 
 METHODISM AND MISSIONS.— DR. THOMAS COKE. 
 
 Missionary Spirit of Methodism. — Coke, the Father of 
 Methodist Foreign Missions. — His Romantic Story. — A 
 Gospel Ranger throughout America. — In the West 
 Indies. — South African Missions. — Sails for India. — 
 Buried in Indian Onesm. — Missionary Progress in India. 
 Dr. Alexander Duff. — The Indian Mutiny. — Recent 
 Development 108 
 
 CHAPTER XIII. 
 
 MISSIONS IN THE SOUTHERN SEAS. 
 
 "Summer Isles of Eden." — "Only man is vile." — Mis- 
 sionary Trials and Triumphs in the Friendly Islands. — 
 Conversion of Kings George and Tubou. — A Nation 
 Transformed. — Cannibals Become Saints and Apostles.. 121 
 
xii CONTENTS. 
 
 CHAPTER XIV. 
 
 JOHN HUNT AND THE CONVERSION OP FIJI. 
 
 PAOK 
 
 Hunt and Calvert Pioneer Missionaries in Fiji. — Canni- 
 bal Orgies. — Bitter Persecutions. — A Moral Miracle. — 
 Marvellous Results 127 
 
 CHAPTER XV. 
 
 JOHN WILLIAMS, THE MARTYR OF ERROMANOA. 
 
 John Williams becomes the Apostle of Polynesia. — Suc- 
 cess in Society Islands. — Among the Samoans. — Three 
 Hundred Thousand Savages Become Christians. — 
 Arouses England.— Visits New Hebrides. — Martyred at 
 Erromanga. 
 
 Recent Progress in South Sea Missions. — The Hawaiian 
 Islands. — New Zealand. — Savage Maoris. — New Heb- 
 rides. — Bishops Selw; n and Patteson. — John Geddie.. . 
 
 133 
 
 CHAPTER XVI. 
 
 EARLY AMERICAN MISSIONS.— JUDSON. 
 
 First Missionary Society in America Formed at Williams 
 College, "under the lee of a haystack," 1806.— Ro- 
 mantic Storj- of Adonlram Judson. — Becomes Apostle 
 of Burma. — In Bonds and Imprisonment. — Three Saintly 
 Helpers. — Gospel Triumphs 143 
 
 CHAPTER XVII. 
 
 ROBERT MORRISON AND THE OPENING OF CHINA. 
 
 A Stupendous Problem. — One-Third of the Human Race 
 in China. — Morrison's Preparation. — Masters the Lan- 
 guage. — The Bible Translated into Characters Read by 
 Four Hundred Million Souls. — Eighteen Years' Work. — 
 Revisits England. — Arouses the Nation. — Returns to 
 China. — Dies in Harness, 1834 
 
 150 
 
CONTENTS. xiii 
 
 CHAPTER XVIII. 
 
 LATER MISSIONS IN THE FAR EAST. 
 
 PAoa 
 
 The Opium War in China. — Dr. W. C. Burns. — Second 
 Chinese War. — Hudson Taylor and the China Inland 
 Mission. — Missionaries to the Million Blind in China. — 
 Oilmour of Mongolia. — Japan Opened to Missions. — Mar- 
 vellous Progress of Christian Religion and Western 
 Thought.— A National Reaction.— McKay of Formosa.. 158 
 
 CHAPTER XIX. 
 
 AFRICAN MISSIONS. 
 
 The Dark Continent.— The White Man's Grave.— Van- 
 derkemp, Moffat, and Livingstone. — Bishops Mackenzie 
 and Hannington. — Mackay of Uganda. 
 
 Madagascar. — ^The Gospel Welcome. — Bitter Persecu- 
 tion. — Buried Bibles. — "The Blood of the Martyrs the 
 Seed of the Church." — A Christian Queen and People. — 
 French Intrigue and Conquest 163 
 
 CHAPTER XX. 
 
 MISSIONS TO THE MOSLEM. 
 
 Most Stubborn Fields. — Missions in Arabia. — In Turkey. — 
 The Long Conflict of the Crescent and the Cross. — Mis- 
 sionary College at Bey rout. — Robert College, Constanti- 
 nople. — Ancient Churches of Christendom. — Armenian 
 Persecutions.— Missionaries iu Persia.— In Egypt 168 
 
 CHAPTER XXL ■ 
 
 MISSION TO THE JEWS. 
 
 Special Claims of the Israelites.— Age-Long Persecution 
 of the Jews.— Rabbi Ben Ezra. — Missions in Jerusalem. 
 —In Germany, Austria, and Hungary.— Anti-Semitism. 
 —The Dreyfus Scandal.— Zionism.— Jews in Palestine. . 
 
 178 
 
» 
 
 XIV 
 
 CONTENTS. 
 
 PART THREE. 
 
 PROGRESS OF THE CHURCHES DURING 
 THE NINETEENTH CENTURY. 
 
 CH>*.PTER XXII. 
 
 THE CHURCH OP ENGLAND. 
 
 PAQB 
 
 P«ligious Apathy and Erastianism at the Beginning of 
 the Century. — Tlie Church Reactionary. — Opposed 
 Catholic Emancipation, Parliamentary Reform, and Ab- 
 olition of Religious Tests. — The Reform Bill Agitation. — 
 Riots in London and Bristol. —The Oxford Movement. — 
 Newman, Pusey, Keble, Arnold, Froude 187 
 
 CHAPTER XXIII. 
 
 THE CHURCH OF ENGLAND (continued). 
 
 ••Tracts for the Times."— Tract No 90.— Drift Rome- 
 ward. — Ritualism. — Contributing Causes. — Scott's Ro- 
 mances.— Gothic Revival.— Ornate Worship.— High 
 Ritual. 
 
 Low Church Protest. — The Gorham Case. — ^The High 
 Church. — Its Religious Zeal and Success. — Father Doll- 
 ing.— The Low Church.— Evangelical and Philanthropic. 
 —The Broad Church.— Stanley.— Jowett. — ' ' Es.say8 and 
 Reviews." — Strong Protests. — Bishop Colenso. 
 
 Colonial Branches of the Anglican Church. — Mission- 
 ary Dioceses. 
 
 The Protestant Episcopal Church 197 
 
 CHAPTER XXIV. 
 
 THE PEE8BYTERIAN CHURCH. 
 
 The Covenanters.— Their Sufferings and Heroism. — Re- 
 volt against Ecclesiastical "Patronage." — " Moderat- 
 ism."— •« The Secession Church."— The Haldane Broth- 
 ers.— Chalmers.— '• The Veto Act."— Contested Ap- 
 pointments.— The Strathbogie Case.—" The Claim of 
 Eight." 
 "The Great Disruption."— Heroic Secession.- The 
 
CONTENTS. 
 
 XV 
 
 PAOR 
 
 Free Church Born.— Scotland Shaken.— " The Kirk 
 Wi'out a Steeple." — Church Building. — Missionary Re- 
 vival.— Educational Progress. — The Robertson-Smith 
 Case 311 
 
 CHAPTER XXV. 
 
 THE PRESBYTERIAN CHURCH (Continued). 
 
 The United Presbyterian Church. — Burghers and Anti- 
 Burghers.— A uld and New Lichts. — United Secession 
 and Relief Churches. — Presbyterianism in England. — 
 In Ireland.— In the United States. — In Canada. — Pan- 
 Presbyterian Synods 225 
 
 CHAPTER XXVI. 
 
 THE METHODIST CHURCH. 
 
 The Wesleyan Church.— Growth of First Fifty Years.— A 
 Bulwark against Revolution and Infidelity. — Founds a 
 Cheap Press. — " The Deed of Declaration."— Ground of 
 First Secession. 
 
 The New Connection Church. — Alexander Kilham. — 
 Kindly Relations with Parent Body. — No Doctrinal Dif- 
 ferences in Methodism. 
 
 The Primitive Methodist Church. — Lorenzo Dow and 
 Camp Meeting Controversy.— William Clowes and Hugh 
 Bourn. — Aggressive Zeal. — Missions. 
 
 Bib>e Christian Church. — William Bryan. — Its Moral 
 Earnestness.— Primitive Wesleyans. — Independent Wes- 
 leyans. — Wesleyan Protestant Methodists. — Wesleyan 
 Protestant Association. 
 
 The Parent Church. — Jabez Bunting. — Revolt from 
 "Centralization of Power."— The "Fly Sheet Contro- 
 versy." — Large Losses. — Peace and Prosperity. — Mission- 
 ary Zeal.— Lay Activity. — Flesibihty of Metho .dm.. . . 282 
 
 CHAPTER XXVII. 
 
 METHODISM IN THE UNITED STATES OF AMERICA. 
 
 The Irish Palatines.— Barbara Heck, " Mother of Metho- 
 dism "in the United States and Canada.— Methodist 
 Episcopal Church Formed. — Christmas Coiiference, 
 
x?i 
 
 CONTENTS. 
 
 PAOB 
 
 1784.— Dr. Coke.— Francis Asbury.— His Life of Toil.— 
 Makers of Methodism. — Centenar3' of Methodism, 1839. 
 
 The Slavery Controversy. — Caubus First Great Divi- 
 sion of Methodism. — The Methodist Episcopal Church 
 South Organized, 1844. 
 
 Methodist Protestant Church. — Wesleyti.7i Methodist 
 Connection. — The Congregational Methodists. — Colored 
 Methodists. — African Methodist Episcopal Church. — 
 African Methodist Episcopal Zion Church. — Colored 
 Methodist Episcopal Church. — Americo-Oerman Meth- 
 odism. — Evangelical Association. — United Methodist 
 Free Churches. — Essential Unity of Methodism. 
 
 Growth of Methodist Episcopal Church. — Publishing 
 Interests. — Missionary Enterpvises. — Educational Insti* 
 tutions. 
 
 Growth of iiI<=ithodist Episcopal Church South.— Pub- 
 lishing, Missionary, Educational Work 847 
 
 CHAPTER XXVni. 
 CANADIAN AND COLONIAL METHODISM. 
 
 United Empire Loyalists in Canada. — The Palatines. — The 
 Hecks. — Losee and Dunham. — Methodist Divisions and 
 LTnions. — Recent Growth. 
 Australasian Methodism. — Methodism in South Africa 258 
 
 CHAPTER XXIX. 
 
 THE CONQREQATIONAL CHURCH. 
 
 The English Independents. — Brownists. — English Puri- 
 tanism, — ^The Act of Uniformity. — Congregational 
 Union. 
 
 Congregational Church in the United States. — Men of 
 the Mayflower. — Educational and Missionary Work. . . , 263 
 
 CHAPTER XXX. 
 
 THE BAPTIST CHURCH. 
 
 Champions of Civil and Religious Liberty.— Bitter Perse- 
 cutions.— Roger Williams.— Missionary Zeal.— Educa- 
 tional Institutions. — Publishing Interests.— Divisions of 
 the Baptist Church 267 
 
CONTENTS. 
 CHAPTER XXXI. 
 
 THE LUTHERAN CHURCH. 
 
 xvii 
 
 PAOB 
 
 The Dominant Protestant Church of Teutonic and Scan- 
 dinavian People. — Doctrinal Basis. — The Inner and 
 Outer Missions. 
 
 Lutherans in the United States. — Tlie Reformed 
 Church.— Tlie Reformed Dutch Church 373 
 
 CHAPTER XXXII. 
 
 UNITARIAN AND UNIVERSALIST CHURCHES. 
 
 Dr. Priestley, an Advanced Liberal in Politics and Re- 
 ligion. — Persecuted in England, Seeks Liberty in Amer- 
 ica. — James Freeman Clarke. — Dr. Channing. — Dr. 
 James Martineau. — The Universalist Church. — Hosea 
 Ballou 375 
 
 Afiica 258 
 
 CHAPTER XXXIIL 
 
 THE SOCIETY OF FRIENDS. 
 
 George Fox. — Penn and Barclay. — Bitter Persecution. — 
 Mary Fisher. — Anti-Slavery Testimony. — Philanthropic 
 Zeal 278 
 
 CHAPTER XXXIV. 
 
 MORMONS. 
 
 Joseph Smith, the Mormon Prophet. — His Clieckered 
 Career. — ^The Mormon Bible. — Mormon Migrations. — 
 Nauvoo and Utah. — Conflict with Civil Power 281 
 
 CHAPTER XXXV. 
 
 SPIRITUALISTS AND MINOR SECTS. 
 
 The Fox Sisters. — Daniel Douglas Home. — Scientific Tests. — 
 Christian Science. — Mrs. Eddy and her Followers. — 
 Dr. Dowie and Faith Healing. — Minor Sects 285 
 
 2 
 
xnii 
 
 CONTENTS. 
 CHAPTER XXXVI. 
 
 THE ROMAN CATHOUC CHURCH. 
 
 PAOS 
 
 Civil and Religious Disabilities in the United Kingdom. — 
 Catholio Emancipation. — Daniel O'Connell. — Cardinal 
 Wiseman. — Archbishop of Westminster. 
 
 The Sovereign Pontiffs of the Century. — Pius VI. — 
 The Prisoner of Napoleon. — Rome a Republic. 
 
 Pius VII. — Napoleon Seizes Estates of the Church, 
 1809.— The Pontiff Restored, 1818. 
 
 I^eo XII. — Promotes Education. — Suppresses Brigand* 
 age and Pauperism. 
 
 Pius VIII.— A Pontiff for only Twenty Months. 
 
 Gregory XVI. — Catholic Disabilities in Prussia and 
 Russia. 
 
 Pius IX. — The Longest Pontificate. — The Revolution 
 of 1848.— Mazzini.— Garibaldi.— The Pontiff at Gaeta.— 
 The French at Rome. — (Ecumenical Council, 1869. — In- 
 tegration of Italy. — Rome the Capital, 1870. 
 
 Leo XIII. — Policy of Conciliation. — Sympathy with 
 the Working Classes. 
 
 Roman Catholic Cuurch in the United States. — 
 Growth by Louisiana, Florida, and Mexican Cessions. — 
 Growth by Immigrntion.— Present Status 289 
 
 CHAPTER XXXVII, 
 
 ROMAN CATHOLIC MISSIONS. 
 
 Jesuit Missions. — In New France.— Trials and Triumphs. 
 — Martyr Deaths. — Xavier, " The Apostle of the Indies." 
 — Heroic Toil, Sacrifice, and Suffering. — Visits Japan. — 
 Makes Many Converts. — At Malacca and Goa. — Dies on 
 the Threshold of China. 
 
 " Society for the Propagation of the Fp ith." — Roman 
 Catholic Missions of this Century. — Cardinal Lavigerie 
 in Algeria. — Crusade against the Slave Trade. — Mis- 
 sions at Timbuctoo and Uganda 298 
 
CONTENTS. 
 
 PART FOUR. 
 
 PROGRESS OF RELIGIOUS THOUGHT. 
 
 xiz 
 
 CHAPTER XXXVIII. 
 
 PROGRESS OF RELIGIOUS THOUGHT IN GERMANY. 
 
 PAOI 
 
 The Pietists.— Jacob Boehme.— John Gerhard.— Desola- 
 tions of Thirty Years' War.— Spener.— Francke. 
 
 Rationalistic Reaction.— Influence of French and Eng- 
 lish Deism.— Frederick the Great.— Semler, Lessing, 
 and Kant.— The Weimar School.— Herder, Goethe, and 
 Schiller. — Napoleon's Conquests. 
 
 Evangelical Revival.— Schleiermacher. — Union in Re- 
 formed Church. — Neander. — Strauss's " liife of Jesus." 
 —Calls Forth Cogent Replies.— The Tiibingen School.— 
 Evangelical Scholars ; Dorner, Tholuck, Lange. — Noble 
 Philanthropies. — John Falk. — Immanuel Wichern. — 
 John Gosner. — Louis Harms. — Socialism. — Recent 
 Higher Criticism 305 
 
 CHAPTER XXXIX. 
 
 PROGRESS OP RELIGIOUS THOUGHT IN FRANCE. 
 
 The Huguenots.— National Protestant Church. — Voltaire 
 and the Encyclopaedists. — Monod. — Renan's "Life of 
 Jesus." — Orthodox Replies. — Pressurise. — Guizot. — Re- 
 cent Evangelism. — Methodist Missions. — The McCall 
 Mission. — Salvation Army 324 
 
 CHAPTER XL. 
 
 PROGRESS OP RELIGIOUS THOUGHT IN HOLLAND AND 
 SWITZERLAND. 
 
 Heroic History of Holland. — Arminius and Barne veldt. 
 — Ley den School. — French Scepticism. — Dutch Poets 
 and Jewish Scholars. — Evangelical Activities. 
 
 Switzerland the Home of Religious Liberty. — Vol- 
 taire and Rousseau. — Neff and Oberlin. — The Haldanes. 
 —Evangelical Revival 333 
 
xz 
 
 CONTENTS. 
 CHAPTER XLI. 
 
 PROORESS OF BIBLICAL ARCHiEOLCOY. 
 
 PAOI 
 
 Almost Entirely a Creation of this Century.— The Rosetta 
 Stone.— Champollion and Young.— Deciphering Hiero- 
 glyphs and Cuneiform Cliaraoters. — Discoveries at Bab- 
 ylon, Nineveh and Nippur by Rawlinson and Layard, 
 Smith, Hilprecht, and Others.- Creation and Flood 
 Tablets.— Moabite Stone.— Tel-el-Amarna Tablets.— 
 Finding the Pharaohs.— Identification of Rameses II. 
 as the Pharaoh of the Oppression. — Treasure Cities of 
 Goshen. — Discoveries of Maspero, Mariette Bey, Flin- 
 ders Petrie, and others.— The Empire of the Hittites. 
 — Ijost Cities of Petra, Bozra, and Tadmor. — Recent 
 Discoveries in Palestine by Warren, Conder, Tristram, 
 Bliss, and the Palestine Exploration Fund. — Oordon*s 
 Calvary.— Robinson's and Wilson's Arches. — Aqueduct 
 of Hezekiah. — Royal Quarries. — Exhumation of lAch- 
 ish, etc. — Important Biblical Manuscripts. — ^Tho Codex 
 Sinaitious, the Romance of its Discovery. — ^The Didaohe, 
 or The Teaching of the Twelve. — The Logia, or Words of 
 Jesus, Syriac Gospel, etc.— Graffiti of the Crucifixion, 
 etc 838 
 
 PART FIVE. \ ' 
 
 SPECIAL RELIGIOUS ACTIVITIES AND PHI- 
 LANTHROPIES OF THE CENTURY. 
 
 CHAPTER XLII. 
 
 SUNDAY-SCHOOLS. 
 
 Robert Raikes their Virtual Founder.— Early Adopted by 
 Wesley. — Paid Teachers. — Modern Development. — Uni- 
 form Lessons. — Sunday-School Literature. — Prominent 
 Sunday-School Workers. — Conventions. — The Home 
 Department. — Its Scope and Possibilities 867 
 
CONTENTS. 
 CHAPTER XLIII. 
 
 BIBIJC BOCIBTIBS. 
 
 ZXl 
 
 PAOB 
 
 TheirEarly Origin.— The Britisli and Foreign Bible So- 
 ciety. — Continental Societies. —Controversies Concern- 
 ing the A|)oorypha, etc. — Bible Societies in the United 
 States.— Bible Revision.— Great Work Accomplislied... 881 
 
 CHAPTER XLIV. 
 
 RBUQIOUS TRACT SOCIETIES. 
 
 Date from Wycliflfe. — Luther and the Reformers. — Wes- 
 ley and the Methodists. — Cheap Literature. — London 
 Religious Tract Society. — Religious Periodicals. — 
 Special Organizations. — On the Continent. — In the 
 UnitedStates 889 
 
 CHAPTER XLV. 
 
 KAISERSWERTH AND THE DEACONESS MOVEMENT. 
 
 A Child of Providence.— Pastor Fliedner.— The World 
 Needs Mothering. — Growth of the Organization. — Hospi- 
 tals and Nursing. — The Deacon i in Other Churches. . . 898 
 
 CHAPTER XLVI. 
 
 SALVATION ARMY. 
 
 General Booth.— Providential Leadings.— " The Mother 
 of the Salvation Army." — Meets Social and Religious 
 Need. — Foreign Extension. — Social Schemes 407 
 
 CHAPTER XLVII. 
 
 CITY MISSIONS. 
 
 Lapsed Masscjs. — Chalmers. — Shaftsbury. — Wanamaker. 
 — Jerry McAuley. — Social Settlements 416 
 
 CHAPTER XLVIII. 
 
 YOUNG men's CHRISTIAN ASSOCIATIONS. 
 
 Humble Beginning. — Sir George Williams. — Meet Social 
 Needs. — Success in America. — Christian Commission. — 
 
XXll 
 
 CONTENTS. 
 
 9Aam 
 
 Engirdle the World.— Relation to the Church. — Chrui- 
 tian Police. — Ituilroud Branches. 
 
 Modern Evangelization. — Dwight L. Moody. 
 
 Young Women's ChriHtian Associations. — King's 
 Sons and King's Daughters 488 
 
 CHAPTER XLIX. 
 
 YOUNO people's ORGANIZATIONS. 
 
 Young People's Society of Christian Endeavor.— Dr. F. E. 
 Clark.- Rapid Growth of Societies.— Great Conven- 
 tions. — Religious Enthusiasm. — Girdle the World. 
 
 Epworth League.— Under Direction of the Church. — 
 Catholic in Spirit. — Prosperity. 
 
 The Baptist Young People's Union. — Its Growth. 
 
 Westminster League. — Statistics. 
 
 St. Andrew's Brotherhood. 
 
 The Luther League. 
 
 Students' Volunteer Society. 
 
 Concluding Reflections ... 448 
 
f.E. 
 ven- 
 
 
 - 4 
 
 H - 
 
 5 oi 
 
 H 3 
 
 ^ li 
 
 - i5 
 
 M = 
 
 
 r* a 
 
THE MOST REV. EDWARD WHITE BENSON, D.D., L.L.D., 
 Archkishop of Cantekbury. 
 
 xxll 
 
 I'ili, 
 
 ill 
 
 jiL^ 
 
KELI&IOUS PEOGKESS IN TIE 
 CENTUEY. 
 
 PART ONE. 
 
 CONTRASTS AND PHASES OF THE EIGHT- 
 EENTH AND NINETEENTH CENTURIES. 
 
 CHAPTER I. 
 
 THE RELIGIOUS ELEMENT IN NATIONAL PROGRESS. 
 
 In a review of the progress of the nineteenth cen- 
 tury, no aspect is more important than the religious 
 aspect. Yet the religious element in national prog- 
 ress and development may not at first sight seem 
 the most striking. The great discoveries in science, 
 the subjugation of the forces of nature to the will 
 of man, the achievements in the arts and industries 
 seem the more obvious elements of modern civiliza- 
 tion. The swift trains that rush across the land, 
 the mighty ships that plough the deep, the flashing 
 of thought by electricity around the world, — these 
 triumphs of mechanical skill touch overy life and 
 strike every imagination. The enormous develop- 
 
a 
 
 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ment of the factory system, the tireless sinews and 
 nimble fingers of machinery, increase the comforts 
 and multiply the luxuries of all men. 
 
 " The Tuscan artist's optic tube " has been so in- 
 creased in range of vision as to explore like a search- 
 light the mysteries of the skies. The infinitely 
 little is made to deploy its forces in the field of the 
 microscope. The physical constitution of the re- 
 motest stars can be analyzed. Synthetic chemistry, 
 from the refuse product of the coal mine, can recall 
 the flavors and fragrance and colors stored up by 
 the sun in the plant life of bygone ages. The pes- 
 tilence that walked in darkness, the plague that 
 destroyed its millions, have been robbed of their 
 terrors. The deadly germs that lurked unseen have 
 been tracked to their lair, and, in large degree, 
 rendered innocuous. Countless lives have been 
 saved by the progress of medicine and surgery. 
 Man's physical condition, his housing, his clothing, 
 his food, have been incalculably bettered during 
 the last hundred years. 
 
 But has man himself improved ? These external 
 conditions and environments are not the truest 
 measures of progress. A man's life consisteth not in 
 meat and drink and in the abundance of the things 
 that he possesses. He may revel in Sybaritic luxury 
 and yet have all the vices of a iTero or a Heliogaba- 
 lus. He may be poor in this world's goods, as poor 
 as Socrates or St. Paul, and yet share with them the 
 glories of high philosophy, of Christian hope. 
 
 ''K..^ 
 
 r 
 
 .* 
 
THE RELIGIOUS ELEMENT. 3 
 
 What constitutes a state ? 
 
 Not high raised battlement and labored mound, 
 
 Thick wall and moated gate : 
 
 Not these, bat men, high-minded men, 
 
 Who know their rights, and knowing dare maintain. 
 
 These constitute a state. 
 
 Not the making of money, not the achievements 
 of art, not tho discoveries of science, but the making 
 of men, is the truest test of the highest civilization. 
 There have been lands of old renown which reached 
 a great m.aterial splendor. In the Athens of Per- 
 icles art attained its consummate flower. The 
 very gods seemed to have come down from high 
 Olympus to live in marble in the temples and the 
 grove. 
 
 The exquisite beauty of the Parthenon has never 
 been surpassed. Tlie tragedy of ^schylus, the 
 songs of Pindar, had the very perfection ot literary 
 form. The philosophy of Plato, the eloquence of 
 Demosthenes, are among the noblest expressions of 
 human thought. 
 
 Yet that old Greek civilization was founded in 
 wrong. The rights of man were denied. For every 
 free man in Athens there were ten slaves. In im- 
 perial Rome was the greatest concentration of ma- 
 terial splendor, pomp and pride the world has ever 
 seen. The Golden House of Nero, the Basilicas of 
 the forum, the temples of the Gods, the gigantic 
 architecture of the Colosseum and the Flavian Am- 
 phitheatre, even in ruins, are the amazement of the 
 nineteenth century. Yet the groans of the victims 
 
4 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of man's oppression, the colossal crimes of the age, 
 called down the avenging judgments of Heaven. 
 
 The Goth, the Christian, time, war, flood and fire, 
 Have dealt upon the Seven-Hilled City's pride. 
 
 The disinterred palaces and temples of Babylon 
 and Nineveh, with their sculptured tablets and li- 
 braries of cuneiform litemture give evidence of a 
 material civilization that after four thousand years 
 excites our wonder. Yet " How is Babylon become 
 a desolation ! How is she cast up in heaps, and 
 utterly destroyed ! How art thou become an aston- 
 ishment and an hissing ! How art thou made a pos- 
 session for bittern and pools of water! The wild 
 beasts of the desert shall be there." 
 
 The still older civilization of Mizraim is but a 
 tradition. The tombs of the Pharaohs in the hearts 
 of the pyramids have been rifled. The Bedouin 
 camps in the great hall of Karnak. The fellah 
 builds his mud hut beneath the columns of Luxor. 
 The colossal statue of Rameses lies prostrate in the 
 desert sand, and his mummied remains awake the 
 curiosity of the chance tourist. 
 
 Assyria, Greece, Rome, Carthage, where are they ? 
 
 These old civilizations have passed utterly away. 
 Their gods are dead and kept in memory only by 
 shattered temples or battered torsos. What assur- 
 ance have we that the boasted civilization of the 
 nineteenth century, with its marvellous achieve- 
 
THE RELIGIOUS ELEMENT. 
 
 ments, its triumphs of art and of science, its mighty 
 cities, its " resonant steam eagles," its steel bridges 
 swung high in air, its mines sunk deep in earth, 
 shall not, like the civilizations of Babylon and 
 Nineveh, of Greece and of Rome, also pass away? 
 What guarantee have we but that, as in the vivid 
 picture of Macaulay, "some traveller from New 
 Zealand shall, in the midst of a vast solitude, take 
 his stand on a broken arch of London Bridge to 
 sketch the ruins of St. Paul's ? " How can we be 
 confident that his companion picture shall not be- 
 come a reality, " when the sceptre shall have passed 
 away from England ; when, perhaps, travellers from 
 distant regions shall in vain labor to decipher on 
 some mouldering pedestal the name of our proudest 
 chief; shall hear savage hymns chanted to some 
 misshapen idol over the ruined dome of our proudest 
 temple ; and shaU see a single naked fisherman wash 
 his uets in the river of the ten thousand masts ? " 
 
 It irj not in the material triumphs of the age that 
 this guarantee can be found. It is only by its moral 
 and religious progress that the permanence of our 
 civilization is insured. The vanished empires of 
 the earth, with their worn-out civilizations, have 
 passed away because they have lacked the great 
 conserving element of Christianity. They lacked 
 the saving salt, the great antiseptic agency, of a 
 faith and hope which shall abide when heaven and 
 earth shall have vanished. Being built upon the 
 shifting sand, when the floods came, and the winds 
 
6 
 
 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 'I ii 
 
 blew, and stress and strain, the Sturm und Drang 
 assailed them they fell, and great was the fall 
 thereof. The civilization of the nineteenth, or of 
 the ninetieth, century can only be permanent as it 
 is based upon the Everlasting Rock, on the im- 
 pregnable foundation of faith in God and obedience 
 to His will. Hence the great importance of the 
 study of the moral and religious aspect of this most 
 wonderful of all the centuries. 
 
 A pessimistic school of philosophers and religion- 
 ists, " apostles of complaint and despondency " as they 
 have been called, hold the view that the world is des- 
 tined to grow woxse and worse instead of better. 
 They affirm that there will be no more religious tri- 
 umphs under the present dispensation, that only after 
 the gr«at battle of Armageddon shall the powers of 
 evil be overthrown, and, under the personal reign of 
 our Lord shall the gospel achieve success. Cassan- 
 dra-like prophets of evil have not hesitated to affirm 
 that amid the materialistic civilization of the times 
 the principles of religion have in large degree lost 
 their regenerative power, that the Word of God is 
 in large degree already discredited and discarded 
 and laid on the shelf as " a queer relic of ancient 
 faith." 
 
 Professor Gold win Smith, in a famous essay on 
 " The Prospect of a Moral Interregnum," wrote in 
 1879 as follows : " A collapse of religious belief, of 
 the most complete and tremendous kind, is apparent- 
 ly now at hand. All English literature, even that 
 
THE RELIGIOUS ELEMENT. 
 
 which is socially and politically most conservative, 
 teems with evidences of a change of sentiment, the 
 rapid strides of which astonish those who revisit Eng- 
 land at short intervals. . . . There is perhaps an 
 incrcco of church-building and church-going, but the 
 crust of outward piety is hollow, and growing hol- 
 lower every day." 
 
 Yet within a few years from the utterance of this 
 prediction we heard Professor Goldw in Smith declare 
 in a large assembly that " the forces of materialism 
 were giving way all along the line." Everything 
 depends in an estimate of this kind upon the point of 
 view. We read in one day two letters describing the 
 state of religion in England. Ok 3 was from a dis- 
 tinguished scholar and clubman, who declared that 
 there was a sad lack of moral earnestness and relig- 
 ious life, in high places and in low, throughout the 
 United Kingdom. The other was from a zealous 
 evangelist, who declared that the churches were in a 
 flame of revival, and gave striking evidences of the 
 f'octs he alleged. 
 
 One of the most striking of these prophecies of evil 
 was that by James Anthony Froude in the North 
 American Review^ of December, 1879: "In every 
 corner of the world," he said, " there is the same phe- 
 nomenon of the decay of established religions. In 
 Catholic countries as well as Protestant ; nay, among 
 Mohammedans, Jews, Buddhists, Brahmans, tradi- 
 tionary creeds are losing their hold. An intellectual 
 revolution is sweeping over the world, breaking down 
 
I 
 
 8 
 
 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 established opinions, dissolving foundations on which 
 historical faiths have been built up. Science, his- 
 tory, philosophy have contrived to create universal 
 uncertainty." Nevertheless, he adds, " Christianity 
 retains a powerful hold, especially over the Anglo- 
 Saxon race." 
 
 The evidences of progress to be adduced in this 
 volume will utterly disprove these astounding as- 
 sumptions. It will be shown that a greatly improved 
 moral sense has been developed throughout the cen- 
 tury ; that, to use the words of Macaulay, while *' we 
 may have heard of nothing but failure, we have seen 
 nothing but progress." Great evils like slavery and 
 intemperance, which were once viewed with tolera- 
 tion or indifference, have come to be regarded with 
 abhorrence, to be fought against with intense and 
 prolonged earnestness, and at last have been swept 
 as before a wave of moral indignation, in large de- 
 gree, or entirely, away. 
 
 The great fleets of icebergs from the frozen 
 North, with their glittering peaks and spires, 
 sweep southward extending their chilling and be- 
 numbing influence far and wide through the air and 
 through the sea. As they sail ever onward, amid 
 the tepid lavings of the Gulf Stream and beneath 
 brighter shining of the summer sun, they melt first 
 gradually, and then rapidly, away, and at last are 
 swallowed up and disappear. So the giant sinbergs 
 of society that lift their proud heads in defiance of 
 truth and right, beneath the clear shining of the 
 
THE REUOIOUS ELEMENT 
 
 9 
 
 Sun of Righteousness, and amid the ceaseless lavings 
 of a sea of vitalized Christian opinion, melt fii'st 
 slowly then mpidly away and are swallowed up in 
 the abyss of time. 
 
10 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER II. 
 
 RELIGIOUS CONDITION OF EUROPE IN THE EIGHT- 
 EENTH CENTURY. 
 
 The closing years of the eighteenth century were 
 marked by great social and political cataclysms 
 which could not fail to have a very adverae influence 
 on the condition of religion and morality. War is 
 always demoralizing. It breaks down many barriers 
 of restraint. It excites many evil passions. It 
 tolerates much looseness of conduct. A great Amer- 
 ican general has said " War is hell." 
 
 In the closing decades of the eighteenth century 
 war, wide-wasting, raged around the world. In 
 America a fratricidal strife for seven long years del- 
 uged its virgin fields, dyed its waters with blood and 
 caused untold sufferings, privations, disasters and 
 deaths. Though from the soil thus furrowed with 
 the stern ploughshare of war there sprung the lilies 
 of peace and the harvest of prosperity, yet there 
 sprung also a heritage of international hatred, alien- 
 ation, bitterness and strife which only after a hun- 
 dred years is passing away. 
 
 In Europe the French Revolution had overturned 
 both throne and altar in the dust. It was a besom of 
 
 loii 
 
RELIGIOUS CONDITION OF EUROPE. 
 
 11 
 
 3 EIGHT- 
 
 destruction which swept away colossal wrongs, 
 grown hoary with age ; but it was accompanied by 
 orgies of vice and wickedness, by cruelties and 
 slaughters unparalleled in the annals of mankind. 
 It wjis the most striking example in the history of 
 the world of organized atheism seeking to extirpate 
 the very name of Christianity from the face of the 
 earth. This cataclysm swept uway much that was 
 intolerably evil. This lurid storm cleared the at- 
 mosphere of much mortal malaria, but its very ex- 
 cesses produced a reaction. The allied nations rose 
 to suppress this outbreak of anarchism and bloodshed, 
 and the closing years of the old find the opening 
 years of the new century were yeara of wide-wasting 
 and desolating war with all its concomitant social 
 and moral evils. 
 
 Sm.iU wonder tluit under these circumstances the 
 moral and religious condition of the people was one 
 of great degradation. The tyranny of the French 
 monarchs and nobles, the oppression and corruption 
 of the court, and the hypocrisy of many of the 
 clergy filled up the cup of iniquity of that unhappy 
 nation. 
 
 " All the honest intellect of France," says Lecky, 
 "seemed alienated from the Christian faith." " The 
 Church," he adds, " which was so discredited, so cor- 
 rupt, and at the same time so intellectually despic- 
 able, was a persecuting Church connected with a 
 persecuting government. In the full blaze of the 
 civilization of the eighteenth century, hundreds of 
 
12 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 French Protestants were condemned to tlie galleys 
 or to long periods of imprisonment for the crime of 
 attending their religious worship ; women were 
 flogged ; children were torn from their parents, and 
 more than one Protestant pastor was executed." 
 
 The Huguenots, who represented the very flower 
 of the industrial population, had fled into exile or 
 hidden in the desert of the Cevennes. The Jansen- 
 ists, who included the finest intellects and purest 
 characters of the nation, had bee . suppressed. The 
 very foundations of Christian and even theistic belief 
 were giving way. When a starving peasantry de- 
 manded of the profligate nobles, " What shall we 
 eat ? " they were told to " eat grass." The writ- 
 ings of Voltaire, Rousseau, Helvetius, Diderot and 
 the Encyclopsedists sapped the very foundations of 
 morality. 
 
 " Atheism," says Lecky, " had penetrated into the 
 monasteries, perhaps even into episcopal palaces. 
 What little de »'otion remained was of a very sickly 
 character. A skull illuminated with tapers, and 
 adorned with ribbons and pe.irls, might at this time 
 be commonly found in a devout lady's boudoir. 
 It was called 'La Belle Mignonne,' and the devotee 
 was accustomed to spend a portion of every day in 
 prayer and meditation before it. The Queen was 
 much addicted to this devotion, and the skull before 
 which she prayed was said to be that of Ninon de 
 I'Enclos." 
 
 Voltaire boasted that infidel ideas were in the 
 
 Ub:. 
 
RELIGIOUS CONDITION OF EUROPE. 
 
 18 
 
 ascendant from St. Petersburg to Cadiz. Feudal 
 burdens, tithes and Uixations which bled the very 
 life out of the peanantry, became intolerable. ** Be- 
 tween ignorance, poverty and oppression, agricul- 
 ture, over a groat part of France, was little more 
 advanced than in the middle ages." " In some dis- 
 tricts field labor could hardly be accomplished, for 
 the few remaining peasants were so attenuated by 
 hunger that they could scarcely hold the spade or 
 direct the plough, and gaunt, famine-stricken crowds, 
 shouting for bread, besieged the town halls and 
 followed the Dauphin as he drove to Notre-Dame." 
 Famine and pestilence stalked through the land. 
 Yet the privileged classes, the courtiers and court 
 ladies, — bewigged, patched and painted and per- 
 fumed, — danced on over this seething volcano. 
 
 The success of the young Republic of the West 
 in securing liberty rose like a star of hope upon a 
 people almost plunged into despair. But the French 
 had no Washington to become the Father of his 
 country. Over and over again, to use the phrase of 
 Burke, the French have shown themselves the 
 ablest " architects of ruin " that have ever existed 
 in the world. Never was this more fully shown 
 than in the excesses, the violence, the orgy of blood 
 which live in history as the Reign of Terror. The 
 very name of God was abolished. His worship was 
 suppressed. The Sabbath was removed from the 
 calendar. All Christian institutions were destroyed, 
 A " Goddess of Reason " was installed in the cathe- 
 
14 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 dial of Notre Dame. The churches were converted 
 into barracks. The bells were melted into cannon. 
 The bones of the dead monarchs of France were cast 
 out of their tombs. The guillotine shore off the 
 heads alike of lofty and lowly. The Revolution de- 
 voured its own sons. 
 
 The nation, weary of aimless slaughter, welcomed 
 the military dictator who alone seemed able to bring 
 order out of ^ihaos, and a wide-wasting war under 
 the star of Napoleon for twenty years deluged 
 Europe in blood. Small wonder that the very foun- 
 dations of morality in France seemed destroyed and 
 its practice almost abandoned. 
 
 In Ireland, the worst of all conflicts, in which the 
 bitterness of civil and religious war were combined, 
 made the last years of the eighteenth century a time 
 of bitterness, wretchedness and wrong. 
 
 The Irish Rebellion of 1798 was accompanied by 
 acts of cruelty and violence, which within a limited 
 range were akin to the *' fool fury of the Seine." 
 Ricks and houses were burnt, cattle Avere houghed, 
 loyalists were murdered by rebels, and rebels slain 
 by loyalists. Bloody conflicts occurred. Fanaticism 
 grew by th.at on which it fed. The massacre of 
 Vinegar Hill was followed by the butchery of Scul- 
 labogue Barn. ' 
 
 Bonaparte, after menacing the invasion of Ireland, 
 sailed to Egypt, and the French fleet encountered 
 Nelson in the battle of the Nile. Years after, in the 
 lonely isle of St. Helena, Napoleon spoke of this de- 
 
RELIGIOUS CONDITION OF EUROPE. 
 
 15 
 
 averted 
 
 
 cannon. 
 
 
 ere cast 
 
 f-f 
 
 off the 
 
 
 tion de- 
 
 
 ilcomed 
 
 
 :o bring 
 r under 
 
 -; 
 
 deluged 
 ry foun- 
 
 1 
 
 ded and 
 
 J 
 
 lich the 
 
 
 mbined, 
 a time 
 
 
 nied by 
 limited 
 
 & 
 
 Seine." 
 
 
 ughed, 
 s slain 
 
 
 aticism 
 
 
 ere of 
 
 
 E Soul- 
 
 
 eland, 
 
 
 ntered 
 
 
 in the 
 
 
 his de- 
 
 
 cision as one of his great errora. " On what," he 
 said, "do the destinies of empires hang I ... If, 
 instead of the expedition of Egypt, I had made that 
 of Ireland ; if slight deranging circumstances had 
 not thrown obstacles in the way of my Boulogne en- 
 terprise — what would England have been to-day? 
 and the Continent? and the political world?" 
 
 The French invaders under Humbert were de- 
 feated, the Irish Rebellion was suppressed with 
 cruelty, and peace for a time was restored to the un- 
 happy island. But the embittered memories con- 
 tinued to poison the relations of Protestant and Cath- 
 olic. The savageries of this civil conflict, how- 
 ever, were relieved by gleams of kindness on the 
 part of both Catholic priest and Protestant preacher. 
 The Methodists especially were, for their loyalty, 
 particularly obnoxious to the rebels, and several 
 were cruelly piked with aggravated barbarity. 
 
 "Irish Methodism," writes Dr. Abel Stevens, 
 " was to struggle with the terrible evils of the memo- 
 rable Irish Rebellion, the result of those anarchical 
 tendencies, political and moral, which the French 
 Revolution had spread over Europe. The horrors 
 perpetrated, in the name of liberty, can never be fully 
 recorded. The shrubberies were gleaned for pike- 
 handles ; signal-fires gleamed on the hills at night ; 
 armed ruffians marched to and fro in the country, 
 desolating it with fire and sword; thirty-seven 
 thousand of them encamped near Ross, and on the 
 next day seven thousand were slain on the field." 
 
 During this reign of terror the Irish Methodist 
 
16 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Conference met, through the influence of Dr. Coke 
 with the Lord Lieutenant, in the city of Dublin. 
 With the magnanimity of a gospel revenge, that very 
 conference set apart Charles Graham and James 
 McQuigg as Irish evangelists, who, subsequently 
 joined by Gideon Ouseley, preached and prayed and 
 sang the gospel in the Irish tongue into the hearts 
 of thousands of their fellow-countrymen. 
 
 The civil war in Ireland reacted disastrously upon 
 the moral tone of English society. Not merely were 
 the soldiery trained in intolerance, but religious 
 partisans in both countries fostered a mutual bitter- 
 ness of spirit which, after a centuiy, has not altogether 
 disappeared. Under such adverse conditions it is not 
 wonderful that society was very much demomlized. 
 
 ■> f>. 
 
CONDITION OF ENGLAND. 
 
 17 
 
 CHAPTER III. 
 
 SOCIAL AND MOKAL CONDITION OF ENGLAND. 
 
 Great Britain though thtj more wealthy and pros- 
 perous part of the kingdom, lay, in large degree, under 
 the blight of religious apathy and moral supineness. 
 Few things are more painful to contemplate than 
 the moral obtuseness of the court. George III., 
 according to his lights, was a well meaning and 
 even religious man, but with this exception, during 
 the whole period of the Georges there seems to 
 have been from the king to the lackey an almost 
 entire absence of moral sense. The card table 'was 
 the main resource from ennui. Faded dowagers sat 
 late into the night playing the magic cards. The 
 Newmarket races were the haunt of profligacy and 
 vice. So also were the favorite resorts of Bath and 
 Tunbridge Wells. Immense sums were lost and 
 won in bets. The fashionable literature to be found 
 in fine ladies' boudoirs was such as few now care 
 to acknowledge having read. Intemperance was a 
 prevailing vice. No class was free from its contam- 
 ination. The ermine of the judge and the cassock 
 of the priest were alike polluted by the degrading 
 practice. The dissipation of the lower classes was 
 
18 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 almost incredible. Smollett tells us that over many 
 of the spirit- vaults in the streets of London might be 
 seen the inscription : " Drunk for a penny ; dead 
 drunk for twopence ; straw (to sober off on) for 
 nothing." 
 
 Profane swearing was awfully prevalent. The 
 judge swore upon the bench, the lawyer swore in 
 addressing the jury, the fine lady swore over 
 her cards, and it is even said that those who wore 
 tlie surplice swore over their wine. " The nation 
 was clothed with cursing as with a garment." The 
 profligacy of the soldiers and sailoi-s was proverbial. 
 The barrack-room and ship's forecastle were scenes 
 of grossest vice, for which the cruel floggings inflicted 
 were an ineflicient restraint. Robbera waylaid the 
 traveller on Hounslow Heath, and footpads assailed 
 him in the streets of London. In the northern part 
 of the island, rieving, raiding and harrying cattle 
 still often occurred. On the southwestern coast, 
 before the Methodist revival, wrecking — that is, 
 enticing ships upon tlie rocks by the exhibition of 
 false signals — was a constant occurrence, and was 
 frequently followed by the murder of the shipwrecked 
 mariners. 
 
 Although the mining population of the kingdom 
 was greatly benefited by the labors of the Wesleys 
 and their coadjutors, still their condition was 
 deplorable. Many were in a condition of grossest 
 ignorance, their homes wretched hovels, their toil 
 excessive and far more dangerous than now, their 
 
 -.U 
 
CONDITION OF ENGLAND. 
 
 i9 
 
 amusements brutalizing in their tendency. Even 
 women and children underwent the drudgery of the 
 
 mine. 
 
 The introduction of gas has greatly restricted mid- 
 night crime in the cities. A hundred years ago they 
 were miserably dark, lit only by oil lamps hung from 
 the houses. Link-boys offered to escort the traveller 
 with torches. Riotous city "Mohawks" haunted 
 the streets at midnight, roaring drunken songs, 
 assaulting belated passengers, and beating drowsy 
 watchmen, who went their rounds with a "lanthorn " 
 and duly announced the hour of the night — unless 
 they were themselves asleep. Boar and badger baiting 
 was a favorite amusement, as was also prize-fighting. 
 Even women forgetting their natural pitifulness and 
 modesty, fought in the ring. 
 
 We have elsewhere described as follows the moral 
 condition of the times : — 
 
 " The state of religion previous to the Wesleyan 
 revival was deplorable. Even of professed theologians 
 but few were faithful to their sacred trust, and these 
 bemoaned, with a feeling akin to that of Nehemiah 
 and the exiled Jews, that the house of the Lord was 
 laid waste. One of these, the venerable Archbishop 
 Leighton, of pious memory, in pathetic terms laments 
 over the national Church as * a fair carcass without 
 spirit.' A sneering skepticism pervaded the writings 
 of Bolingbroke and Hobbes, of Hume and Gibbon. 
 The principles of French philosophy were affecting 
 English thought. In the universities a mediaeval 
 scholasticism prevailed. Even the candidates for 
 holy orders were ignorant of the gospels. A hireling 
 
m 
 
 20 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 priesthood often dispensed the ordinances of the 
 Church, attaching more importance to mere forms 
 than to the spirit of tho gospel — to the we*aring of a 
 surplice than to the adorning of the inner man. 
 Some of them were more at home at the races, at a 
 cockpit, at a hunting or a drinking party, than in 
 their study or their closet." 
 
 It must not, however, be supposed that there were 
 no redeeming features to this dark picture. The 
 names of Butler, Lowth and Doddridge would cast 
 a lustre over any age. But they, alas, only made 
 the surrounding darkness seem more dark. But even 
 bisliops, like Warburton and Lavington, assailed the 
 evangelical teachings of the Wesleys with tlie coai^est 
 and most scurrilous invective in a manner which, as a 
 historian of the peri ' remarks, indicated " the low 
 standard of religious opinioii at that time among the 
 high functionaries of the Church." 
 
 The penal code of England in the eighteenth cen- 
 tury was of savage ferocity. Its laws, like those of 
 Di*aco, were written in blood. The death penalty 
 was inflicted, not only for murder, but also for treason, 
 forgery, theft, and smuggling ; and it was often in- 
 flicted with aggravating terrors. Among the causes 
 of the increase of robbers. Fielding lays much stress 
 on the frequency of executions, their publicity and 
 their habitual association in the popular mind with 
 notions of pride and vanity, instead of guilt, degrada- 
 tion or shame. 
 
 Boys under twelve were hanged for participation 
 in the Gordon riots of 1780. Mentioning the cir- 
 
 H.y 
 
 "^.^.^ih. 
 
CONDITION OF ENGLAND. 
 
 21 
 
 cumstances to Rogers, Mr. Grenville rather naively 
 added: "I never in my life saw boys cry so." 
 '* Wlien Blackstone wrote," says Mr. Leeky, " there 
 were no less than one hundred and sixty offences in 
 England punishable with death, and it was a vt vy 
 ordinary occurrence for ten or twelve culprits to 
 be hung on a single occasion, for forty or fifty to be 
 condemned at a single assize." 
 
 Persons now living can remember the gibbeting of 
 murderei-s till the ravens devoured theiv flesh, and 
 their bones rattled in the wind. Political offenders 
 were still more harshly dealt with. The gory heads 
 of knights and peers were impaled on Temple Bar. 
 and their dismembered limbs on London Bridge. 
 
 Suicides were thrown into dishonored wayside 
 graves, transfixed with stakes and crushed with 
 stones. The pillory and stocks still stood on the 
 village green. Flogging was publicly inflicted by 
 the beadle of the parish. The number of executions 
 was enormous. In 1785, in London alone, it was 
 ninety-seven. After a jail-delivery at Newgate, 
 scores of miserable wretches w^re dragged on hurdles 
 up Tyburn Hill, amid the shouts and jeers of a 
 :.>bald mob, who either mocked the mortal agonies 
 of the culprits, or exhorted their favorites to " die 
 game," as the phrase was. So far were those exhibi- 
 tions from deterring vice, they actually promoted it. 
 Mountebanks, gamblers and jugglers plied their ne- 
 farious callings under the very shadow of the gal- 
 lows and in the awful presence of death. 
 
i'i i 
 
 '" 
 
 ?. 
 
 22 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 " The condition of the prisons was infamous. 
 Prisoners for debt 'ere even woree lodged tlian con- 
 demned felons, and both were exposed to the cu- 
 pidity and cruelty of a brutal jailer. In 1773 John 
 Howard was appointed Sheriff of Bedford. The 
 horrible state of the prison piei'ced his soul. He 
 forthwith burrowed in all the dungeons in Europe, 
 and dragged their abominations to liglit. They 
 were the lairs of pestilence and plague. Men were 
 sentenced, not to prison only, but also to dysentery 
 and typhus. Howard bearded the fever demon in 
 his den, and fell a victim to his pliilanthropy. But 
 tlirougli his efforts and those of Mrs. Fry, Fowell 
 Buxton and others, a great reform in the state of 
 prisons has taken place. Methodism did much for the 
 prisoners. The Wesleys sedulously visited them, 
 and Silas Told, the sailor convert of John Wesley, 
 gave himself exclusively to this work." 
 
 ILkm 
 
THE GREAT REVIVAL. 
 
 98 
 
 CHAPTER IV. 
 
 THE GREAT REVIVAL OF THE EIGHTEENTH CENTURY. 
 
 Britain and Anglo-Stvxon civilization can nevv^r 
 be thankful enough for the great revival of the 
 eighteenth century which saved England from the 
 horrors of a revolution like that of France. With 
 all their faults, the English people have a sanity and 
 self-restraint of which the French seem incapable. 
 
 " England," says Lecky, " was a richer country 
 than France, but the English court exhibited little 
 or nothing of the ostentatious extravagance of the 
 court of Versailles, and foreigners, who compared 
 the noble proportions of Greenwich and Chelsea 
 hospitals with the palace of St. James, declared that 
 the English lodged beggars in palaces and kings in 
 almshouses." 
 
 Yet the morality of the court under the First, 
 Second, and Fourth Georges was little better than 
 that of France, and had a coarseness and vulgaiity 
 that contrasted with the polished vice of Versailles 
 and Fontainebleau. But the leaven of the Wesleyan 
 revival was leavening the mass of society. In 
 hundreds of villages groups of earnest-souled men 
 and women were woi*shipping God in sincerity and 
 in truth, and training their households in His love 
 
11 
 
 94 
 
 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and fear. In higher place, too, in the councils of 
 the nation were some " who wore a coronet and 
 prayed." In the Established Church also, as we 
 shall see, the influence of this revival was felt, and 
 not a few faithful clergymen illustrated in their lives 
 the ideal described in Chaucer's Good Parson : — 
 
 *' Rich he was in holy thought and work ; 
 The love of Christ and his apostles twelve 
 He taught : but first he followed it himselve." 
 
 The moral and political sanity of the English 
 people, too, their sturdy patriotism and loyalty, the 
 wise guidance of their rulers, and the classic elo- 
 quence of Pitt and Burke helped to save the nation 
 from the chaos into which France had fallen. 
 
 The violence with which the religious reformers, 
 especially the Wesleys and their fellow-helpers, were 
 treated illustrated the coarseness and cruelty of the 
 age. Ti.is new apostolate was not without confessors 
 unto blood and martyra unto death. They were 
 stoned, they were beaten with cudgels, they were 
 dragged through the kennels, and some died of their 
 wounds. The clergyman and the magistrate of the 
 parish were often the instigators and leaders in this 
 mob violence. But these faithful men, with un- 
 faltering fidelity, with a noble heroism, that recked 
 not for danger or death, persisted in their work of 
 faith and labor of love. 
 
 Their fervent preaching, their holy lives, their 
 persistent efforts were not unavailing. Inveterate 
 
 '^^ 
 
 lU 
 
THE GREAT REVIVAL. 
 
 25 
 
 opposition was overcome. Hard hearts \rere touched 
 to tenderness. Savage natures were renewed by di- 
 vine grace. The village bully, or the deep-drinking 
 squire, became not unseldom the champion of the 
 persecuted preachers, and sometimes their lay helper 
 in spreading the new evangel. The tear-washed fur- 
 rows on the grimy faces of the colliers of Durham 
 and of the tin miners of Cornwall attested the power 
 of the divine message. 
 
 Where the Wesleys at the beginning of their 
 career were mobbed and maltreated, at its close they 
 were received as angels of God. From being the 
 worst hated they became the best beloved men in the 
 kingdom. At Cork, where John Wesley had been 
 burned in effigy, he was met by a cortege of mounted 
 horsemen. At Falmouth, where he had been taken 
 prisoner by an immense mob, " roaring like lions," 
 high and low now lined the street from one end of 
 the town to the other, " out of love and kindness, 
 gaping and staring as if the king were going by." 
 
 Moorfields, which had first raged like pandemonium, 
 became the scene of vast and frequent and orderly 
 assemblies. Coarse villages like Madeley, once the 
 home of dru»^kenness and vice, became god-fearing, 
 law-Fibiding communities. The rude fishermen on the 
 Cornish coast, who were wont to lure shipwrecked 
 mariners upon the rocks by false lights in order to 
 plunder or kill them, now risked their lives to succor 
 and save. The rough and reckless smugglers, who 
 lived by defying the laws of the realm, and not 
 
 ■M 
 
II 
 
 ii lis 
 
 <iii!! 
 
 ■i It 
 
 26 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 unseldom added murder to their fraud, abandoned 
 their crimes. Tlie consumption of smuggled liquor 
 greatly decreased, much to the improvement of the 
 manners and morals of the community. 
 
 A distinguished literary authority, Ilowitt, in his 
 Mural Life in England thus depicts the condition 
 of the people in the early years of the nineteenth 
 century : *' It is in the rural districts, into which 
 manufactories have spreid — that are partly manufac- 
 turing and partly agricultural — that the population 
 assumes its worst shape. . . . The Methodists have 
 done much to check the progress of demoralization 
 in these districts. They liave given vast numbers 
 education ; they have taken them away from the pot- 
 house and the gambling-house; from low haunts and 
 low pursuits. They have placed them in a higher 
 circle, and invested them with a degree of moral and 
 social importance. They have placed them where 
 they have a character to sustain, and higher objects 
 to strive after ; where they have ceased to be operated 
 upon by a perpetual series of evil influences, and have 
 been brought under the regular operation of good 
 ones. They have rescued them from brutality of 
 mind and manners, and given them a more refined 
 association on earth, and a warm hope of a still better 
 existence hereafter. If they have not done all that 
 could be desired with such materials, they have done 
 much, and the country owes them much." 
 
 All the churches shared the benefits of this religious 
 awakening. In the Established Church of the realn^ 
 
THE (irtEAT UEVIVAL. 
 
 27 
 
 JIOUS 
 
 'ealn^ 
 
 many godly men, botli clorgy and laics, aided tliin 
 moral reform. Among these we may mention the 
 venerable Simeon of Cambridge ; Milner, the dean of 
 Carlisle ; the elder Venn, rector of Clapham ; his 
 son, John Venn, the projector of the Church Mis- 
 sionary Society; the sainted Berridge, vicar of 
 Evorton; Grimshaw, the curate of llavvorth; Per- 
 ronet, vicar of Shoreham ; the Rev. and Hon. Walter 
 Shirley, grandson of Earl Ferrers; llomaine, the 
 distinguished London clergyman ; Martin Madan, the 
 brilliant advocate turned clergyman; Thompson, 
 rector of St. Gennis; the famous and eccentric 
 Rowland Hill ; Toplady, author of the noble hymn, 
 " Rock of Ages, cleft for me " ; Unwin and Newton, 
 the friends and protectora of the gentle poet, Cowper ; 
 and many another devout clergyman helped to awaken 
 the national Church from the spiritual torpor into 
 which she had fallen. 
 
 Nor were godly laymen wanting to help on this 
 good work. Henry Thornton, the Christian banker, 
 Member of Parliament, and philanthropist, at his 
 beautiful village of Clapham, once the abode of the 
 great Pitt, furnished a home for the Clapham sect. 
 This coterie of distinguished men gave a new impulse 
 to Christian philanthropy. Thornton himself gave 
 in charity sometimes ten thousand pounds a year. 
 During his thirty years in Parliament he advocated 
 the cause of peace, reform, economy, toleration and 
 African emancipation. In the latter moral crusade 
 William Wilberforce became his active co-adjutor, 
 
 
 PI 
 
H I' 
 
 I it 
 
 28 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 or rather the leader of this great reform. Granville 
 Sharp, the first chairman of the Bible Society ; 
 Zachary Macaulay, Lord Teighmouth, first president 
 of the Bible Society ; and other men of noble char- 
 acter, became bulwarks of morality and examples 
 of piety. 
 
 Religion, long despised and contemned by the titled 
 and tlie great, began to receive recognition and support 
 by men high in the councils of the nation. The 
 Earl of Dartmouth, a member of the Privy Council 
 and Secretary of State, is commemorated in America 
 by Dartmouth College, of which institution he was a 
 patron. It was to him that Cowper refers in the 
 'ines : — 
 
 We boast some rich ones whom the gospel sways, 
 And c ne who wears a coronet and prays. 
 
 Lord St. Jrhn became a convert from the scepticism 
 of the timci to the faith of Christ. The wife of Lord 
 Chesterfield and her sister, the Countess of Delitz, 
 i-eceived the Gospel, and died in the triumphs of 
 faith. The Countess of Huntingdon became the 
 powerful patroness of the Whitefield Methodists, and 
 converted her castle into a college. Many other elect 
 ladies of high rank became devout Christians. A new 
 element of restiaint, compelling at least some out- 
 ward respect for the decencies of life and observances 
 of religion, was felt at court, where too long corrup- 
 tion and back-stairs influence had sway. 
 
 One of the most potent agencies for the extension 
 
THE GREAT REVIVAL. 
 
 29 
 
 of intelligence and religion and the betterment of 
 the people was the diffusion of wholesome reading. 
 The most striking feature of this close of the century 
 is the immense development of periodical and cheap 
 literature. A hundred yeai*s ago only the beginnings 
 of such a literature had been made. The very ap- 
 petite for reading had to be created. A people, im- 
 mersed in sordid cares, housed in comfortless homes, 
 amused by coarse sports, found more pleasure drink- 
 ing in the village ale-house, or in badger-baiting or 
 cock-fighting on the village green than in reading 
 books or periodicals. 
 
 Not the least of the benefits conferred upon so- 
 ciety by the great revival of the eighteenth century 
 w^as the creation of a new taste for good reading, 
 and the supply of books and periodicals for its grati- 
 fication. Early Methodism soon had its own book 
 room and printing house, and made much use of 
 printer's ink. In the old Foundry in Moorfields a 
 press and book dep6t were established, and a tract 
 society instituted. 
 
 " Having a desire," writes John Wesley, " to 
 furnish poor people with cheaper, sliorter and 
 plainer books than any I had seen, I wrote many 
 small tracts, gc^icrally a penny apiece ; and after- 
 ward several larger. Some of these had such a sale 
 as I never thought of: and by this means I unawares 
 became lich." These riches, however, were all in- 
 vested in his printing house and in maintaining his 
 manifold charities. 
 
 
 I 
 
30 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Not content with books and tracts, Wesley pro- 
 jected in August, 1777, the Arminian Magazine^ and 
 issued tlie first number at the beginning of 1778. 
 " It was one," says Southey, " of tlie first four re- 
 ligious magazines which sprang from the resuscitated 
 religion of the age, and which began this species 
 of periodical publications in the Protestant world." 
 This magazine is still published after an interval of 
 one hundred and twenty years, and is the oldest re- 
 ligious periodical in the world. 
 
 The list of Wesley's own contributions to litera- 
 ture fills forty-four columns in Stevens' Life, English 
 Edition. They embraced books and booklets of a 
 great variety of subjects, including a " Christian 
 Library " of fifty volumes, beginning with the trans- 
 lations of the Apostolic Fathers ; text-books on 
 English, Latin, Greek, Hebrew and French gram- 
 mar; compendiums of logic and rhetoric; an Eng- 
 lish dictionary; short histories of England and 
 Rome ; expurgated editions of classic authors ; selec- 
 tions from Corderius and Erasmus, and other works. 
 
 The tracts and leaflets, which were scattered by 
 his preachera and people over the kingdom "like 
 leaves in autumn," were like the leaves of the tree 
 of life for the healing of the nation, and were the 
 precursors of that vast development of cheap litera- 
 ture through the publications of the Society for the 
 Propagation of Christian Knowledge and the relig- 
 ious tract and book societies of every civilized land, 
 and, indeed, of many till recently pagan communities. 
 
RELIGIOUS CONDITION OF AMERICA. 
 
 31 
 
 CHAPTER V. 
 
 RELIGIOUS CONDITION OF AMERICA IN THE EIGHT- 
 EENTH CENTURY. 
 
 In the New World as well as the Old the close of 
 the eighteenth century was one of much religious 
 torpor, and in many cases of sterility and death. 
 For seven long yeai*s the Revolutionary War had 
 dragged its weary course. Many productive indus- 
 tries were diverted from their legitimate channels to 
 the preparation of material and equipments of war. 
 Trade and navigation were greatly impeded by ex- 
 posure to capture of American commerce on the high 
 seas. The currency was greatly deranged, and the 
 colonial bills were at a marked discount as compared 
 with coin. 
 
 Society was greatly disorganized. Internal strifes 
 and jealousies, which it is difficult now to conceive, 
 widely prevailed. A considerable portion of the 
 population, and these some of the most intelligent, 
 cultured and wealthy members of the community, 
 remained faithful to the Mother Country. During 
 the war much ill feeling and often bickering, strife 
 and hostile outbreak occurred. The conclusion of 
 
 u 
 
32 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 peace was followed by the exodus of many thousands 
 of the United Empire Loyalists, as tliey were called. 
 Their real estate was abandoned, or sold at a great 
 depreciati n, and the removal of their personal 
 effects and money, and especi. Uy the loss of their 
 enterprise and energy, depleted the country of one 
 of its most valuable elements. 
 
 The long war caused much hardship, puffering, 
 and loss, and, what was worse, much mora* and re- 
 ligious deterioration. On the rupture with the 
 Mother Country many of the clergy of the Estab- 
 lished Church in Virginia, the Carolinas, Georgia 
 and, to a lesser degree, in Pennsylvania, Delaware 
 and New York, returned to Great Britain. The 
 bonds of morality were greatly relaxed, and through- 
 out wide regions there were scant opportunities of 
 religious worship or religious instruction. 
 
 Even before the war the state of religion was very 
 low. Bishop Meade, of Virginia colony, wrote: 
 " As to the unworthy hireling clergy of the colony, 
 there was no ecclesiastical discipline to correct or 
 punish their irregularities and vices." The sym- 
 pathy of the French with the revolting colonists and 
 with the young republic had its harmful, as well 
 as its helpful, side. The Voltairian skepticism of 
 France and Prussia, and the cold deism of Hobbes 
 and Bolingbroke in large degree benumbed the pub- 
 lic mind. The coarse infidelity of Paine created 
 a more active antagonism to religion. The West 
 India trade in sugar and molasses led in New Eng- 
 
 
RELIGIOUS CONDITION OF AMERICA. 
 
 33 
 
 land to the large manufacture of rum, accompanied 
 by all the debasing, demoralizing and corrupting in- 
 fluences which always result from the wide use of 
 intoxicants. 
 
 '* A detailed statement of American manners in 
 the last quarter of the eighteenth century," sa3's Dr. 
 Dorchester, in his valuable work on the " Problem 
 of Religious Progress," " will exhibit a condition of 
 immorality having no later parallel on our shores." 
 " The Revolutionary War," he continues, " had not 
 progressed far before the faithful ministers of the 
 Presbyterian Church, in their synod, deplored the 
 spread of ' gross immoralities,' * increasing to a fear- 
 ful degree.' In 1779 they lamented * the degeneracy 
 of manners,' and ' the prevalence of vice and immor- 
 ality that obtain throughout the land.' A sentiment 
 of insubordination grew up out of the infusion of 
 French ideas, which declared ' moral obligation to be 
 a shackle imposed by bigotry and priestcraft,' revo- 
 lution a right and duty and authority usurpation. 
 
 " The revolutionizing spirit, serviceable in the war, 
 was so thoroughly diffused among the people that it 
 threatened new trouble. Men had vaunted about 
 rights until many felt that any government was an 
 Imposition. Demagogues multiplied, poisoning the 
 minds of the masses, engendering the spirit of do- 
 mestic scuffle, instigating local rebellious, discontent 
 and heart-burnings. A relaxation of moral principle, 
 and licentiousness of sentiment and conduct, fol- 
 lowed in the footsteps of liberty — the offspring of 
 
34 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 her profane alliance with French infidelity. In not 
 a few even of the New England towns desecration 
 of the Sabbath, lewdness, neglect of the sanctuary, 
 profanity and low cavils at the Bible were common, 
 and *the last vestiges of Puritan morals seemed 
 wellnigh irrecoverably effaced.' " 
 
 In few respects has the tone of society more greatly 
 cnanged than in the increased amenity of public life 
 and courtesy of public discussion. Embittered and 
 sometimes unscrupulous as we may think the parti- 
 sanship of to-day, it is mild compared with that of a 
 century ago. The venerable fify"re of George Wash- 
 ington is enshrined in the heart f his countrymen. 
 He is enhallowed with the virtues almost of a saint. 
 He is one of the most ideal characters of history. He 
 is revered as the father of his country, a knight " san 
 peur et mns reproche.^^ But during his life he was 
 bitterly assailed, maligned and abused by the press 
 of the day, and his acts were misrepresented in such 
 gross and flagrant manner, " in such indecent terms," 
 as he said himself, " as could scarcely be applied to 
 Nero, or a notorious defaulter, or even to a coi^mon 
 pickpocket." 
 
 Dr. Dorchester quotes a gentleman of the highest 
 character as writing to Washington at the close of 
 the century, 1796 : " Our affairs seem to lead to some 
 crisis, some revolution ; something that I cannot fore- 
 see or conjecture. I am more uneasy than during 
 the war. . . . We are going and doing wrong, and 
 therefore I look forward to evils and calamities. We 
 
RELIGIOUS CONDITION OF AMERICA. 
 
 35 
 
 » 
 
 
 are woefully and wickedly misled. Private rage for 
 property suppresses public considerations, and per- 
 sonal rather than national interests have become the 
 great objects of attention." Washington replied, 
 " Your sentiments that we are drawing rapidly to a 
 crisis accord with mine. What the event will be is 
 beyond my foresight." 
 
 The Rev. Theodore Parker, in a review of this 
 period, states : " The Federal party, composed of 
 men who certainly were an honor to their age, sup- 
 ported Aaron Burr for the office of Vice-President 
 of the United States, a man whose character, both 
 public and private, was notoriously marked with the 
 deepest infamy. Political parties are not veiy puri- 
 tanical in their virtues at this day, but I think no 
 party would now, for a moment, accept such a man 
 as Mr. Brrr for such a post." 
 
 Dr. Dorchester presents the following severe in- 
 dictment of the manners and morals of the times — 
 an indictment which is amply sustained by contem- 
 porary evidence : — 
 
 " Duelling was then, not a sectional, but a national, 
 vice. The whole land was red with the blood of 
 duellists, and filled with the lamentations of widows 
 and orphans. It was a common crime of men high 
 in office, and a duellist was elected, by a large 
 majority, Vice-President of the Union, even com- 
 ing within a narrow chance of the Presidential 
 chair. 
 
 '' Profanity terribly abounded, and was not then 
 regarded as ungentlemanly. The stocks, the pillory 
 
 f 
 
 !| 
 
86 
 
 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and the whipping-post were common. Shivery ex- 
 isted in all the states. 
 
 " Intemperance was an alarming evil. The manu- 
 facture of New England rum commenced in 1730, 
 increasing the home consumption of this fiery stimu- 
 lant ; but the milder liquors, beer and wine, continued 
 in general use, until the war of the Revolution cut 
 off foreign commerce, and gave an impulse to the 
 distillation of rum, when this most vitiating of all 
 beverages became universal. Furnished freely to 
 the soldiers in the army, at the close of the war they 
 went forth with vitiated appetites, increasing the de- 
 mand for distilled spirits throughout the land. In 
 the forty years following the Revolution, drunken- 
 ness fearfully increased, until, in the language of a 
 European traveller in the United States at that time, 
 it became * the most striking characteristic of the 
 American people.' 
 
 " Intemperance had not then the weight of public 
 sentiment to struggle against, which has since been 
 raised up. To get drunk did not then injure a man's 
 reputation or influence. Members of churches, the 
 highest church officials, deacons and ministers, drank 
 immoderately, without seriously compromising their 
 positions. Said the Rev. Leonard Woods, D.D., : 
 * I remember when I could reckon up among my ac- 
 quaintances forty ministers who were intemperate.' 
 Another gentleman, living in those times, subse- 
 quently said in a Boston newspaper, ' a great many 
 deacons in New England died drunkards. I have a 
 list of one hundred and twenty-three intemperate 
 deacons in Massachusetts, forty-three of whom be- 
 came sots. ' " 
 
 The Rev. Alva Cunningham, in a work on the 
 infidelity of the times, quoted by Dr. Dorchester, 
 described the existence in New York State of a so- 
 
RELIGIOUS CONDITION OF AMERICA. 
 
 37 
 
 ciety organized for the express purpose of destroying 
 Christianity and civil government. The description 
 of the coarseness, vileness and impiousness of this 
 association almost exceeds belief. ''They claimed 
 the right to indulge in lasciviousness, and to recreate 
 themselves as their propensities and appetite should 
 dictate. Those who composed this association," says 
 the writer who describes it, " were my neighbors ; 
 some of them were my schoolmates. I knew tV m 
 well, both before and after they became members. 
 I marked their conduct, and saw and knew their 
 ends. Their number was about twenty men and 
 seven females. ... Of these, some were shot ; some 
 hung ; some drowned ; two destroyed themselves by 
 intempei-ance, one of whom was eaten by dogs, and 
 the other by hogs ; one committed suicide ; one fell 
 from his horse and was killed ; and one was struck 
 with an axe and bled to death. . . ." Almost every one 
 of them died a violent, and most of them a shame- 
 ful, death. 
 
 Virginia, Pennsylvania and New Jersey presented 
 similar moral phases. *' The infidelity of the age far 
 exceeded any time before or since known in Americi, 
 and was of the grossest kind." Dr. Dorchester pro- 
 ceeds as follows : — 
 
 " The Rev. Devereux Jarratt gave a dark picture 
 of society in Virginia near the close of the hist cen- 
 tury, and Bishop Meade's sketclies of the 'old 
 churches and families of Virginia ' deepen the shades. 
 Of a portion of Kentucky, Peter Cartwright, speaking 
 
38 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of the year 1793, said, ' It was called Rogues' Har- 
 bor,' because ' law could not be executed.' The 
 most abandoned and ferocious lawlessness prevailed. 
 It was a de-;perate state of society. Refugees from 
 justice, murderers, horae-thieves, highway robbbers 
 and counterfei. /s settled there, and * actually formed 
 a majority.' The better elements of society, called 
 ' regulators,' organized, and attempted by arms, to put 
 down the * rogues,' but were defeated. 
 
 " As late as 1803, according to Rev. Joseph Badger, 
 Cleveland, Ohio, had no church, and * infidelity and 
 Sabbath profanation were general.' A gentleman 
 visiting Western New York in 1798 said : * Religion 
 has not got west of the Genesee River. Some towns 
 are hot-beds of infidelity.' Of many other sections 
 of the country it was said, ' there was scarcely a 
 vestige of the Christian religion.' 
 
 " Rev. Dr. I. N. Tarbox says : * A sentence from 
 the Andover^ Mass. Manual opens another subject 
 of great significance, as showing the real condition 
 of the churches in the last century. We are told, as 
 a part of the history of that church, that * the chief 
 causes of discipline for a hundred and twenty-five 
 years were fornication and drunkenness.' And the 
 writer adds : * He who investigates the records of this 
 or any other church for the same period will be 
 astonished at the prevalence of these vices, as com- 
 pared with the present time.' * 
 
 " The pastoral letter issued in 1798 by the General 
 Assembly of the Presbyterian Church was full of 
 alarm and expostulation : *When formidable innova- 
 tions and convulsions in Europe threaten destruction 
 to morals and religion ; when scenes of devastation 
 and bloodshed, unexampled in the history of modern 
 nations, have convulsed the world ; and when our 
 
 * " Historical sketch of the Congregational churches of Mas- 
 sachusetts from 1776 to 1876." Minutes of the General Asso- 
 ciation for 1877, p. 33. 
 
 wmfEsmsssisss. 
 
RELIGIOUS CONDITION OF AMERICA. 
 
 39 
 
 own country is threatened with similar cahvniities, 
 insensibility in us would he stupidity ; silence would 
 be criminal. . . . We desire to direct your awakened 
 attention toward that bursting storm, which threatens 
 to sweep before it the religious principles, institutions 
 and morals of our people. We are iilled with deep 
 concern and awful dread, while wo announce it as 
 our conviction that the Eternal God has a controversy 
 with our nation, and is about to visit us in His sore 
 displeasure. . . . We perceive with pain and fear- 
 ful apprehension a general dereliction of religious 
 principle and practice among our fellow-citizens ; a 
 great departure from the faith and simple purity of 
 manners for which our fathers were remarkable ; a 
 visible and prevailing impiety and contempt for the 
 laws and institutions of religion ; and an abounding 
 infidelity, which, in many instances, tends to atheism 
 itself.' 
 
 " In this alarming condition of things, the}' say : 
 *A dissolution of religious society seems to be 
 threatened by the supineness and inattention of many 
 ministers and professors of Christianity.* * For- 
 mality and deadness, not to say hypocrisy, a contempt 
 for vital godliness and the spirit of fervent piety, a 
 desertion of the ordinances, or a cold and unprofitable 
 attendance upon them, visibly pervaded every part 
 of the Church.' * The profligacy and corruption of 
 public morals have advanced with a progress propor- 
 tioned to our declension in religion. Profaneness, 
 pride, luxury, injustice, intemperance, lewdness and 
 every species of debauchery and loose indulgence 
 greatly abound.' 
 
 " The means for combating these evils were then 
 small. In large sections of the land the people 
 either were not supplied with gospel preaching or 
 the supply was very scanty. There were no tracts, 
 and very few religious books and Bibles. The age 
 of tract and Bible societies had not dawned. During 
 
 III 
 
40 
 
 RELKHOUS PIIOGRRSH IN Tim CKNTURY. 
 
 lt.:l, 
 
 I. 
 
 the colonial liistory no IJibles except Eliot's Indian 
 liiblo were jil lowed by tlio niollier country to Iw 
 l)i'inted. 'I'i>ey were, tiicrefore, scarce and expensive, 
 and during the Kevolutionaiy War a few were 
 imported, witii great difliculty, from Scotland and 
 Holland. The lirst American edition of the Holy 
 Scriptures was published in 1781, by liobert Aiken, 
 of Philadel])!iia. So nieagro were the means of re- 
 sistance against the evils of that period." 
 
 The moral condition of the people cat the close of 
 the century will bo l)est illustrated by some concrete 
 examples. Freeborn Garretson, about the year 1780, 
 began his " Gospel Ranging," as a pioneer Methodist 
 preacher from the Carolinas to Nova Scotia, but 
 chiefly in the Middle States. His biography records, 
 that "he was menaced by persecutors, interrupted 
 sometimes in his sermons, threatened by armed men, 
 and one of his friends was shot (but not mortally) 
 for entertaining him." " He was attacked by ruffians, 
 smitten on the face, mobbed and summoned to drill 
 as a soldier. Once he was felled from his horse by a 
 blow on the head from a bludgeon and knocked sense- 
 less to the ground. In Delaware he was arrested 
 while preaching and thrown into gaol." " During a 
 fortnight," he says, " I had a dirty floor for my bed, 
 my saddle-bags for my pillow, and two large windows 
 open, with a cold east wind blowing upon me." 
 
 About the same time Jesse Lee became the 
 Methodist "Apostle of New England." While 
 making his way through the land where the Pilgrim 
 Fathers had sought freedom to worship God after 
 
 ': .-T^Ptetsi-WiijifBiH 
 
KELKJIOrS CONDITION OF AMERICA. 
 
 41 
 
 the dictates of tho'r conscience — a privilege which 
 they refused to the Quakers and the Methodists — 
 ho asked permission lo preach under an ap[)le tree in 
 an orchard. His requ<!st was denied lest he should 
 "trample the grass." After seven months of in- 
 defatigable toil, the result of Lee's labors Wiis the 
 formation of but two classes, with an aggiegate of 
 five members. As the winter came on it was too 
 cold and stormy to preach under the historic Hostoii 
 Elm, and it was almost impossible to get the use of 
 a house, although continuous efforts were made for 
 four weeks. Such persistent zeal, however, was not 
 without its unfailing reward. Where at first he was 
 received with coldness and disdain, he was at length 
 welcomed with heartiest good-will. 
 
 
42 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER VI. 
 
 THE SABBATH AND ITS OBSERVANCE. 
 
 One of the strongest bulwarks of religion and 
 morality is the Christian Sabbath. Where its sacred 
 hours are spent in holy duties and in holy joys 
 the conditions are eminently favorable for the de- 
 velopment of personal and civic righteousness. 
 Where its religious character is invaded and it be- 
 comes a mere holiday instead of a holy day, or where, 
 through a merciless greed for gain, the poor man's 
 best heritage is snatched from him and employed in 
 sordid toil, there the very foundations of morality 
 are undermined and its structure menaced with 
 destruction. 
 
 A great peril of the times is the secularizing of 
 the Lord's Day. Modern society has become so 
 complex, its manifold needs have become so im- 
 perious and so involved that the inroads of the work- 
 day week upon the seventh day of rest have become 
 insidious, persistent and powerful. In the growth 
 of great cities have grown up vast systems of trans- 
 portation of the people by means of electric, steam 
 or other motors. These have too often invaded the 
 sanctity of the Lord's Day and, aided by the greed 
 
THE SABBATH AND ITS OBSERVANCE. 
 
 43 
 
 of selfish men, have converted the breathing-phices 
 of the cities into so-called pleasure resorts. Instead 
 of the quiet restfulness of the old-time Sabbath has 
 come the restless and strenuous " pleasure exertion," 
 that leaves both body and mind flaccid and unnerved. 
 The influx of foreign population accustomed to the 
 Sunday diversions of Prater of Vienna, or of the 
 beer gardens of Hamburg and Berlin, have broken 
 down the barriers of the Sabbath observance in many 
 American and some Canadian cities. 
 
 During the American Civil AVar the eagerness of 
 the people for the latest news from the scenes of 
 conflict led to the enormous development of that 
 grefitest enemy of all righteousness, tlie Sunday 
 newspaper. These papers have grown to enormous 
 proportions. They are utterly secular in character. 
 The}'^ have nothing sacred about them except their 
 name and, perhaps, a meagre sermon by some fashion- 
 able preacher, or scrap of religious intelligence. 
 Greater prominence is given to sport, theatrical 
 gossip, scandal, sensation-mongering and coarse and 
 vulgar caricature than in any other issue of the 
 week. Where these papers are read they effect two 
 evils. They engross so much of the Sabbath hours 
 that there is little or no time for religious worship. 
 They so secularize the soul as to leave for it little or 
 no religious desire. 
 
 Tliese invasions of the sanctity of the Sabbatli are 
 admitted evils of this close of the century. They 
 are a menace to the growth of religion in the in- 
 

 44 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 dividual and in the community and to the pliysical 
 welfare of the vvoiking man. The law of God writ- 
 ten in our members as well as in His Word requires 
 the seventh day'3 rest as well as the six days' work. 
 
 Yet we must not hastily conclude that the former 
 times were better than these. There was a great 
 deal of coarse and vulgar Sabbath-breaking at the 
 close of the last and in the early yeara of the present 
 century. In the old land Sunday was a favorite 
 day for sports upon the village green, and even for 
 cruel amusements of cock-fighting, buU-bear-and 
 badger-baiting, and prize-fighting. Till late on in 
 the century it was often spent in orgies of drunken- 
 ness. In the mining and manufacturing districts, 
 the high wages earned in the best of times were 
 largely squandered by the drunken idleness of Mon- 
 day, Tuesday and often of Wednesday as well. 
 
 Even in the rural life of the New World a great 
 amount of Sabbath desecration prevailed. Through- 
 out the older settlements Sunday was often a day of 
 pleasure, gaming and visiting. In the newer settle- 
 ments it was spent in " amusement, horse-racing and 
 dissipation." " Tlie only distinguishing feature of 
 the day," quotes Dr. Dorchester, " was an excess of 
 wickedness." 
 
 We are apt to regard the carriage of the mails and 
 the postal deliveries on the Sunday as a compara- 
 tively recent innovation. This is a mistake. " After 
 1810," says Dr. Dorchestoi", " mails were carried on 
 the Sabbath on all the routes in the United States, 
 
 
THE SABBATH AND ITS OBSERVANCE. 
 
 45 
 
 and the post-offices were kept open. This practice 
 continued more than twenty years, notwithstanding 
 numerous remonstrances. All the religious bodies 
 repeatedly protested, and memorialized Congress on 
 the subject, from 1812 until after 1830, but with 
 little efifect. Mattel's grew worae instead of better. 
 In 1842, the American and Foreign Sabbath Union 
 was formed, and exerted a powerful influence in 
 securing the enactment of Sunday Legislation. 
 After eight years' labor, Dr. Justin Edwards, agent 
 of the society, reports the following result : 
 
 " Railroad directors, in an increasing number of 
 cases, have confined the running of their cars to six 
 days in the week ; locks on canals are not opened ; 
 and official business is not transacted on the Sabbath. 
 Stages and steamboats in many cases have ceased to 
 run ; and more than eighty thousand miles of Sab- 
 bath-breaking mails have been stopped. . . . About 
 forty railroad companies have stopped the running of 
 their cars on that day, on about four thousand miles 
 of roads." 
 
 The liquor traffic, that enemy of all righteous' 
 ness, is the special enemy of the Lord's Day. Li 
 England the public houses are still open at certain 
 hours to supply Her Majesty's lieges with that su[)- 
 posed indispensable necessity, the daily pot of porter 
 or mug of beer. One of the most flagrant evils of 
 the Sunday night in London, Liverpool, Manchester 
 and other great centres is the giare of the gin palaces 
 at nearly every corner, the more stiiking by contrast 
 with the almost universal closure of shops and stores. 
 
 ir" 
 
 ' i 
 
46 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The Sunday night is too often a high carnival of 
 drunkenness and immorality. 
 
 Yet, a great improvement has taken place. In 
 Scotland the Forbes-McKenzie Act closed inns and 
 taverns from Saturday night till Sunday morning. 
 A wonderful improvement in manners and morals 
 followed. From being the noisiest and most quarrel- 
 some day of the week, Sunday became, as it should 
 be, the most quiet and orderly. 
 
 Throughout almost the whole of the United States 
 the bars are ostensibly closed on the Sabbath day. 
 Although there may be many '' speak-easies " and 
 back-door entrances and many violations of the 
 law, still the bar is under ban on the Lord's Day, 
 and seldom flaunts its vice in the face of the com- 
 munity as was its wont. 
 
 Notwithstanding the great influx of foreign im- 
 migrants, it cannot be affirmed that such wholesale 
 defiance of the law and violation of the Sabbath ob- 
 tains to-day. Notwithstanding, too, the enormous 
 increase of population, of travel, of manufactuiing 
 industry, of public and private business, still the 
 most significant sign of the times is the marked ces- 
 sation of labor during its holy hours. A sacred 
 silence falls upon the land, the whirling wheels of 
 machinery stand still, the countless chimneys of 
 myriad factories cease to pour forth their volumes of 
 smoke, the air becomes pure, and the blue sky is 
 seen, unstained by a cloud, a symbol of tlie holy in- 
 fluence of the Lord's Day. From ten thousand 
 
THE SABBATH AND ITS OBSERVANCE. 
 
 47 
 
 of 
 
 steeples throughout the land, in crowded city, in 
 town and village and remotest hamlet rings forth 
 the call to praise and prayer, and multitudes wend 
 their way to the house of God and keep holy the 
 Sabbath day. 
 
 It is a fact of immense significant"- that in the 
 metropolis of London, the great heart of the world's 
 traffic and tv^^vel. Her Majesty's post-office is closed 
 on the Sabbath day and no general letter delivery at 
 the wickets or by tlie post carriers is made. If this 
 can be done in London without damage to business, 
 it can be done anywhere in the world. In that great 
 centre of printing and publishing it is significant, 
 too, that very few papers attempt any Sunday issue, 
 and these have a very limited patronage. 
 
 One of tlie most striking triumphs of public senti- 
 ment over the Sunday paper has occurred in Great 
 Britain during the year 1899. Two of the leading 
 papers of the great metropolis, the Daily Mail and 
 Daily Telegrap\ launched elaborate Sunday issues. 
 Not only was the religious sentiment of the countiy 
 aroused, but many secular organizations protested 
 strongly against this invasion of the day of rest. A 
 very effective boycott of the obnoxious papers was 
 adopted. Some of the news agents refused to handle 
 even their week-day editions. Many previous pa- 
 trons refused to purchase them, and many advertisers 
 withdrew their advertisements. Where moral con- 
 siderations failed to secure the suppression of the 
 Sunday paper this appeal to the purse of the pub- 
 
 1. 
 
1; 
 
 •tt'ii 
 
 48 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 lisher proved remarkably effective, and after a few 
 weeks' experiment the Sunday issues of both papers 
 were suspended. It is said that a firm of eminent 
 philanthropists withdrew five thousand pounds* 
 worth of advertisements from one of the seven-day 
 papers. 
 
 Even on the continent of Europe, where the Sab- 
 bath is almost unmarked except by the swifter rush 
 of trams and trains, and greater whirl of pomp and 
 pleasure, of military reviews, horse-races and bull- 
 fights, a demand for Sabbath rest has risen. In many 
 of the manufacturing establishments of France, no 
 Sunday labor is done. The workingmen, through 
 their unions, have made the demand for the cessa- 
 tion of public works. Throughout Belgium a little 
 tag is attached to the postage stamps by the reten- 
 tion or removal of which the sender may indicate his 
 desire for the non-delivery of his letter on the Lord's 
 Day. 
 
 The very prevalence and power of this oldest in- 
 stitution of the world is a perpetual testimony of the 
 goodness of God and of the needs of man. Its wide 
 and reverent observance is a rebuke to the still too 
 frequent violation of its sanctity by the love of 
 pleasure and the greed of gain. The fact that such 
 untold millions' worth of valuable machinery and 
 manufacturing plant are consigned to idleness for 
 one-seventh of the time is one of the sublimest recog- 
 nitions of the claims of God and the duty of man — 
 is a proof that with all its material interests the age 
 
THE SABBATH AND ITS OBSERVANCE. 
 
 49 
 
 in which we live is one of profound spiritual recog- 
 nition. 
 
 The very surcease of labor gives also the oppor- 
 tunity for the ministration to the liigher needs of the 
 soul, to the waiting upon God in His own appointed 
 manner, in His house and on His holy day. " The 
 Lord gave the word: great was the company of 
 those that published it." A great host of the most 
 scholarly men, the sanest thinkei-s, the purest phil- 
 anthropists, the most eloquent preachers week after 
 week expound the oracles of God and seek to lift the 
 people to a higher plane of life and thought. A still 
 greater army of unpaid teachers gather the children 
 by the thousand and the million for instruction in 
 the Word of life. 
 
 The Christian Sabbath is the great bulwark of the 
 Christian faith, the great barrier to the tide of world- 
 liness, which, like another deluge, would otherwise 
 drown out the highest interests of mankind. 
 
 In certain English coal mines the trickling stream 
 throughout the week is dyed an inky black with coal 
 and leaves its grimy deposit where it flows. But on 
 the Sunday it flows pellucid and pure, leaving a thin 
 white stratum in the growing deposit. So the Sab- 
 bath rest and quiet and holy duties and holy joys 
 leave their mark with pearl-white beauty on this 
 pearl of days. 
 
60 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER VII. 
 
 « 
 
 SLAVERY AND THE SLAVE TRADE. 
 
 The i-dge of history on which tlie record of 
 slavery is written is one of the darkest in tlie annals 
 of mankind. It has been in all ages the crime of 
 the strong against the weak, of conquerors against 
 the conquered. It appears in the Chinese records of 
 three thousand yejirs ago. The Phcenicians swept 
 the coast of Europe to kidnap slaves, white or black 
 Slavery was an established institution of the Hellenic 
 " heroic age." In the Greek Republics there were 
 ten slaves for one free man. During the highest 
 civilization of Rome the sound of the lash was heard 
 throughout the vast empire. The wayside was often 
 studded thick with crucified slaves, and the wail of 
 the victims pierced the patient skies. Often the 
 slaves, in culture, learning and physical beauty, were 
 far superior to their owners. Sometimes wealthy 
 minsters had twenty thousand slaves, and so abso- 
 lutely were their lives at his disposal that Vedius 
 PoUio fed his slaves to the lampreys in his fish-pond, 
 and on his death four hundred of his bondmen were 
 slaughtered. 
 
 Besides filling all the more menial offices, slaves 
 
 ;- ! 
 
 \ 
 
SLAVERY AND THE SLAVE TRADE. 
 
 1 
 
 occupied the positions of libraii«ins, readers, reciter, 
 story-tellers, journal keepers, amanuenses, physicianti 
 and surgeons, architects, divinei-s, grammarians, pen- 
 men, musicians and singers, players, builders, engrav- 
 ers, antiquaries, illuminators, painters, silversmiths, 
 gladiators, charioteers of the circus and many other 
 crafts. 
 
 The population of Corinth, ne of the most lux- 
 urious cities of Greece, as a rey It of Roman con- 
 quest, were all sold into sla\ ry. So also were those 
 of the great cities of Carthage and Capua. The vic- 
 tories of Sulla, LucuUus ana Pompey glutted the 
 slave markets, so that :en were sold for four 
 drachmae each, or about sixty-two cents. The Gallic 
 wars of Julius Caesar furnished half a million slaves, 
 and the capture of Jerusalem by Titus ninety thou- 
 sand more. Thieves and debtors were sold as slaves. 
 Parents even sold their children into bondage for 
 gain or to save them from starvation. Slavery ex- 
 isted among most oriental races, even among the 
 Jews ; but the Mosaic legislation concerning servi- 
 tude was very mild, containing important limitations 
 of the rights of masters and providing for the eman- 
 cipation of slaves. 
 
 In the early days of the Roman Republic there was 
 one door open to liberty, that of the army. Before 
 a slave could be a soldier he must become free. Man- 
 umission was often practised by wealthy masters, 
 especially at the approach of death. In the reign of 
 Claudius, Gibbon estimates that there were sixty 
 
 I 
 
 ^ I 
 
 r I 
 
 I 
 
62 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 million slaves in the empire. Servile wars often 
 broke out, .as under Spartacus, which were ruthlessly 
 suppressed and slaves by the thousand crucified. 
 
 Slavery brought its unfailing accompaniment of 
 the moral degradation of tlie slave-owner. It was 
 one of the chief causes of the decline of Rome. The 
 Christian Church did much to mitigate its horrora 
 and on its ruins the feudal serfdom was established. 
 
 The rapid development of the power of the Turks 
 in the fourteenth and fifteenth centuries greatly in- 
 creased the prevalence of slavery and the wretched- 
 ness of the slaves. The low, light vessels of tlie 
 mussulman corsairs scoured the coast of Europe and 
 swept off into captivity multitudes of victims who 
 were held for toil or for ransom, or to replenish tlie 
 harems or man the galleys of the Turks. Cervantes 
 was for five years an Algerine captive, and formed 
 a project to release twenty-five thousand Christian 
 slaves of Algiers. When Charles V. captured Tunis 
 he found twenty thousand Christian slaves, and at 
 the battle of Lepanto twelve thousand maimed the 
 Turkish galleys. • 
 
 The discovery of America and the immense mari- 
 time and commercial enterprise that followed led to 
 the enormous growth of the slave trade. Under 
 ruthless Spanish rule the conquered Indians perished 
 by thousands in the mines and in the fields, and 
 negro slaves were imported to supply the reckless 
 waste of lives. The most enlightened nations in 
 Europe took part in this traffic in the bodies and the 
 
SLAVERY AND THE SLAVE TRADE. 
 
 53 
 
 souls of men. Quoeii Eliziiboth is chaiged with 
 shaiing the profits of Sir John Hawkins, the first 
 Englishniiin wlio conducted a reguhvr slave trade. 
 Ciiarles IT. and James 11. \v*ere members of slave- 
 trading companies. The French, the Dutch, the 
 Spanish and the Portuguese were engaged whole- 
 sale in this nefarious trade. Many Imndreds of 
 thousands of hapless victims were brought from the 
 Guinea coast to supply the plantitions of the Antilles 
 and the mainland of North and South America. 
 
 The first country beneath the sun to abolish slavery 
 was the Province of Upper Canada. At the very 
 first meeting of its legislature after the organization 
 of the province in 1792 the holding of the bodies of 
 men as slaves was prohibited. In 1776 it was re- 
 solved by the Continental Congress that no more 
 slaves should be imported into the United Colonies, 
 but when the constitution was formed in 1788 Con- 
 gress was prohibited from interdicting the traffic be- 
 fore 1808, at which time it was abolished. The 
 State of Georgia prohibited the slave trade in 1798. 
 America was thus in advance of other countries in 
 fixing a time for the cessation of a traffic which has 
 been as generally condemned as it has been persist- 
 ently pursued for four long centuries. 
 
 In England the slave trade was early denounced 
 by a few individuals, but it was regarded by most 
 men as a perfectly legitimate branch of commerce. 
 The last act of the British legislature regulating the 
 slave trade was passed in 1788, the same year that 
 
54 REI.ICHOUS PROGRESS IN THE CENTURY. 
 
 tl»o first piuliaineiitjuy movement for its abolition 
 was made. The Quakers weie unaniinously opposed 
 to the slave trade and many philanthropists, states- 
 men and especially tl>e British poets, denounced its 
 crime. Among the mosi noted of the opponents of 
 slavery was Granville Sharp, who for half a centur}' 
 fought for the emancipation of the slave.* Clarksou 
 began his anti-slavery labors in 178G, soon to be 
 joined by Wilborforco in a moral crusade not to be 
 ended til' the slave trade and slavery throughout the 
 British Empire was abolished. The Duke of Clarence 
 in the House of Lords denounced them as fanatics 
 and hypociites, but Fox and Pitt, the chief of the 
 Ministry and chief of the Opposition, joined their 
 ranks in 1790, and soon the leading members of the 
 House of Commons of both parties became aboli- 
 tionists. 
 
 Year after year the act for the abolition of the slave 
 trade w.is passed by the Commons but thrown out by 
 the House of Lords, till at length, in 1806, under the 
 Fox and Granville ministry, the abolition of the 
 slave trade was brought forward as a government 
 measure and carried in 1807. 
 
 .The abolitionists then began to labor for the re- 
 moval of slavery itself. A society was formed " for 
 
 * Early in the eighteenth century Chief Justice Holt had 
 ruled that " as soon as a negro comes into England he is free ; 
 one may be a villein in England, but not a slave ; " and later : 
 " In England there is no such thing as a slave, and a human 
 being never was considered a chattel to be sold for a price." 
 
SLAVERY AND THE SLAVE TltADE. 
 
 55 
 
 the initigiitiuii and gnuluul abolition of uhivory 
 throughout the British doiniiiious." Chirksoii, VVil- 
 berforce, Huxtou — iniiuortiil honor to their niunus ! — 
 were leaders of tliis moral crusade. The philan- 
 thropic sect of the Quakers strongly supported the 
 movement, and one of them, Elizabeth Ileyrick, 
 published an epoch-marking pamphlet entitled, " Im- 
 mediate, not Gradual, Abolition." Her appeal fell 
 on sympathetic ears. Hut the colonial authorities 
 resisted every scheme of amelioration proposed by 
 Parliament. The abolitionists " abandoned the doc- 
 trines and measures of gradualism and adopted those 
 of immediate and unqualified emancipation on the 
 soil." 
 
 As was eminently fitting, this humanitarian appeal 
 exerted a controlling influence on the widened 
 franchise in the election of the Reform Parliament in 
 1832. The government avowed its purpose to bring 
 in a bill for the abolition of slavery. This measure, 
 brought forward in April, 1833, proposed an ap- 
 prenticeship of twelve years for the slaves and the 
 payment out of their earnings to their masters of 
 fifteen million pounds. Tiie friends of emancipation 
 vehemently remonstrated .igainst the intolerable in- 
 justice of making these victims of oppression for 
 twelve long years continue to coin their sweat into 
 gold, during which interval many thousands of 
 them must die in bondage. The bill was finally 
 modified by a reduction of the apprenticeship o six 
 years and a provision to pay th(^ masters "..venty 
 
 n 
 
56 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 million pounds out of the national treasury. This 
 bill received the royal assent August 28, 1833. 
 
 The day of emancip.icion was fixed for August 
 6, 1834. Throughout the British West Indies, on 
 the eve of emancipation day the slaves — there were 
 600,000 of them held in bondage — assembled in their 
 churches and chapels to spend the night in praise 
 and thanksgiving. Wfe have heard a witness of 
 some of these scenes describe their pathos and their 
 power. With jubilant psalms and hymns, with 
 sobs of emotion and shouts of joy, tlie slaves wel- 
 comed the " Day of Jubilee " — the hour when their 
 shackles fell off and they stood up no longer chattels 
 but men. Throughout the islands the anniversary 
 is still observed as a day of solemn joy and glad- 
 ness. 
 
 Tlie apprenticeship system did not work well. 
 Antigua and Bermuda rejected it. In some instances 
 the local legislatures abolished it, and in 1838, two 
 years before its appointed, expiration, it was brought 
 to an end by act of Parliament. Britain had still 
 more than twelve millions of slaves in her Esist 
 Indian possessions, — not men dragged from their 
 homes across the sea, but the serfs of the soil, the 
 subjects of conquest. These, too, she emancipated 
 by parliamentary enactment in 1843. 
 
 France was as much committed to negro slavery 
 as England, but on account of her less extended co- 
 lonial possessions had not so many slaves. The 
 French Revolution affirmed the principles of liberty, 
 
SLAVERY AND THE SLAVE TRADE. 
 
 57 
 
 equality and fraternity. In 1791 these rights were 
 extended to the nmlattoes of Hayti, but were with- 
 drawn the same year. Under tlie famous Toussaint 
 rOuverture, tlie negro patriot, the black population 
 revolted and affirmed their liberty. In 1801 Napo- 
 leon Bonaparte resolved to restore slavery. Tous- 
 saint was treacherously kidnapped at midnight and 
 carried to France, wheie he died in prison in 1803. 
 In attempting to suppress the insurrection the 
 French force was almost destroyed by yellow fever. 
 Hayti had a troubled career as a republic, an empire, 
 and again a republic, with results which fail to de- 
 monstrate the fitness of the negroes for self-govern- 
 ment. 
 
 In 1815, during " the hundred dfiys," Napoleon 
 ordered the abolition of the P^rench slave trade, 
 which finally ceased in 1819. Slavery itself was 
 abolished in the French colonies, without indemnity 
 to the masters, in 1848. The same year Denmark 
 abolished slavery in her colonies. Sweden had al- 
 ready done tlie same the previous year, and the Neth- 
 erlands in 1860. Spain agreed in 1814 to abolish 
 the slave trade in 1820, but long continued to main- 
 tain an oppressive form of slavery in her West 
 Indian and Philippine colonies. 
 
 In the United States the slave trade was prohibited 
 by law in 1819, but it was long illegally maintained, 
 although it was declared to be piracy in 1820, Ne- 
 groes were kidnapped in the African villages, driven 
 to the cotvst in coflles, endured all the horrors of 
 
58 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 " the middle passage," and vveie surreptitiously 
 landed in the ports of the slave states. The first 
 conviction for this crime took place in 1861, when 
 Nathaniel Gordon was executed at New York for 
 piracy. 
 
 Both Great Britain and the United States made 
 vigorous efforts by means of watchful fleets to sup- 
 press this nefarious trade. Many slavers were cap- 
 tured and their cargoes freed. One of Turner's 
 grandest pictures shows a slave ship, in a lurid 
 sunset, throwing its human cargo to the sharks in 
 an effort to escape capture. Yet so great were tlie 
 profits of the accursed trade that numerous cargoes 
 were landed on various parts of the American coast. 
 Upon the breaking out of the War of Secession the 
 slave trade ceased to be profitable, and soon almost 
 entirely disappeared. 
 
 In Brazil slavery flourished with considerable 
 vigor till 1871. For years a strong agitation for its 
 abolition had been maintained, with which the ami- 
 able and liberty-loving Emperor Don Pedro sym- 
 pathized. In September, 1871, a law of gradual 
 emancipation was enacted. It is estimated that, 
 before the abolition of slavery, no less than 40,000,- 
 000 Africans were deported from their own country, 
 chiefly to the mainland and islands of the Continent 
 of America. 
 
 At the first census of the United States taken in 
 1790 the slave popuh.,.jii numbered 697,897, eveiy 
 state except Massachusetts having its share. The 
 
 " 
 
SLAVERY AND THE SLAVE TRADE. 
 
 59 
 
 force of public opinion, liowever, soon led to their 
 emancipation tliroughout the Northern States. 
 
 The great plantation system of the Southern 
 States, the invention of the cotton gin and the reign 
 of King Cotton, the need of black labor in the insa- 
 lubrious rice swamps and cane brakes, and the biand 
 of social inferiority placed upon labor fostered the 
 growth of slavery, till, on the outbreak of the Civil 
 War, there were nearly 4,000,000 persons in bond- 
 age. Many of the fathers of tho American Republic, 
 Washington, Franklin, Jefferson, Madison and many 
 others were opposed to slavery as a system, though 
 some of them themselves holding slaves. They ex- 
 pected it to pass away before the .advancing power 
 of civilization. 
 
 Societies for the abolition of slavery were early 
 formed in many of the states. Benjamin Fianklin 
 was the first president of the Pennsylvania Abolition 
 Society, founded in 1775. In 1790 he sent a memo- 
 rial to Congress bearing his official signature, pray- 
 ing that body to " devise means for removing the 
 inconsistency of slavery from the American people," 
 and to " step to the very verge of its power for 
 discouraging every species of traffic in the persons 
 of our fellow-men." Similar associations were 
 formed in other states, chiefly in the North, but in- 
 cluding also Maryland and Virginia. 
 
 To their honor be it said, the poets, great writers, 
 and many eminent statesmen of both Great Britain 
 and America were the uncompromising opponents 
 
 Mi 
 
 i\ 
 
 :M 
 
%:,.- 
 
 60 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of slavery. Cowper, James Montgomery, Words- 
 worth, the Brownings, Pierpont, Longfellow, Lowell, 
 Whittier and othera of less name and fame, in many 
 a stirring poem denounced its wrongs, portrayed its 
 evils and demanded its abolition, and those who 
 survived its fall rejoiced in its overthrow. 
 
^v..- 
 
 ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 61 
 
 CHAPTER VIII. 
 
 ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 The irrepressible conflict between the North and 
 the South on the question of slavery became more and 
 more acute. The addition of slaveholding states in 
 the South — Mississippi, Louisiana and the territor}'^ of 
 Arkansas — widened the field and increased the polit- 
 ical influence of the peculir/ institution. The op- 
 ponents of slavery denied that men could be held as 
 property under the jurisdiction of the United State>i, 
 however the case might be under the laws of partic- 
 ular states. They cited the proviso in the F^ide^- «.J 
 constitution for the government of the ' *.Titc;ies 
 northwest of the Ohio, framed in 1787, t ::<5,t *' there 
 shall be neither slavery nor involuntary se. vltude in 
 said territory, othervJse t^an in punishmoiil for 
 crime." The debate on the admission of Missouri as 
 a territory to the Union was long and acrimonious. 
 By the famous Missouri compromise it was decided 
 that the clause prohibiting slavery in the territory 
 should be strick'^n out, but that it should be pro- 
 hibited north of ktitude 36° 30'. 
 
 The anti-slavery agitation was rekindled by the ef- 
 forts chiefly of Benjamin Lundy, William Lloyd Gar- 
 
 'I 
 
 :^'Wi^- 
 
62 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 lisoii and a liost of abolition workers. Lundy pub- 
 lished a small paper in Baltimore entitled The Genius 
 of Universal Emancipation, and in 1831 William 
 Lloyd Garrison began the issue of the Liberator, an 
 uncompromising abolition paper. 
 
 ** In a small chamber, friendless and unseen, 
 
 Toiled o'er his types one poor, unlearned young man ; 
 The place was dark, unfurnitured, and mean, 
 Yet there the freedom of a race began." 
 
 Garrison declared that slaveholding was a sin 
 against God and a crime against man, and that im- 
 mediate emancipation was the right of every slave, 
 the duty of every master. The American Anti- 
 Slavery Society was formed in Philadelphia in 1833, 
 the famous philantwropist, Arthur Tappan, being its 
 firat president. It pronounced all laws admitting 
 the right of slavery to be " before God utterly null 
 and void." It declared that the principles of its 
 members led them " to reject, and to entreat the op- 
 pressed to reject, the use of all carnal weapons for 
 deliverance from bondage." Their measures, it said, 
 would be " such only as the opposition of moral 
 purity to moral corruption, the destruction of error 
 by the potency of truth, and the abolition of slavery 
 hy the spirit of repentance." An active propaganda 
 wa^: formed for diffusion of anti-slavery sentiment by 
 means of public meetings, lectures, newspapers, pe- 
 titions to Congress, appeals to Christian and patriotic 
 sentiment. 
 
ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 03 
 
 In 1854 tlie Territories of Kansas and Nebraska 
 were organized. The act of Congfress declared tliat 
 the Missouri Compromise Act, by whicli shivery was 
 forever prohibited north of latitude 30° 30', was in- 
 operative and void. A large emigration of deter- 
 mined " free-soilers " to the new territories took place 
 from the New England and the Nortliwestern States. 
 At the same time many settlers from Missouri passed 
 into Kansas, taking their slaves with them. A con- 
 certed movement for the extension of slavery was 
 made. In 1850 armed bands from Missouri took 
 possession of the polls, and pro-slavery delegates, with 
 gross illegality, by fraud and force, were elected to 
 the territorial legislature. This legislature passed 
 an act making it felony to conceal or aid escaping 
 slaves, to circulate anti-slavery publications or to 
 deny the right to hold slaves in the territory. The 
 free-soilers formed a constitutional convention by 
 which slavery was prohibited in Kansas. 
 
 The contest between the pro-slavery and abolition 
 parties became so violent that several men were 
 killed on each side. Soon a state of civil war eX' 
 isted, many pro-slavery armed men coming from 
 Georgia, Alabama and otho Southern States, and 
 many free-solid's from non-slaveholding states. In 
 May, 1850, a fight took place at Pottawattomie, 
 where the famous John Brown, who later instigated 
 the raid at Harper's Ferry, was encamped. Five 
 men were killed and subsequently many hostile en- 
 counters took place. In a still more bloody conflict 
 
64 RELIGIOUS PROGRESS IN THE CjSNTURY. 
 
 at Ossavvatomie one of Brown's sons was killed. 
 After a most determined effort to secuie the tolem- 
 tion of slavery, a constitutional convention was held 
 at Wyandotte in 1859, which adopted a constitution 
 prohibiting slavery. This was ratified by the people, 
 and under the provision Kansas was admitted into 
 the Union. 
 
 On October 16, 1859, John Brown, with three sons 
 and eighteen other persons, made a brave but ill- 
 judged raid upon Harper's Ferry. His purpose was 
 to capture the United States arsenal and rally the 
 slave population of the neighborhood and retreat 
 with them to Canada, or, should t^rit prove impos- 
 sible, to inaugurate a general se:vile war. The 
 arsenal was seized. John Brown boldly declared 
 that his object was to free the slaves, and that he 
 "acted by the authority of God Almighty." The 
 insurrection was speedily suppressed. Two of 
 Brown's sons were slain. The brave old man was 
 summarily tried, and on December 2d was ignomini- 
 ously hanged. His attempt was futile for the time, 
 but on many a hard-fought Held and on many a 
 weary march the chant, 
 
 "John Brown's body lies mouldering in the grave, 
 But his soul is marching on," 
 
 was the presage of the final abolition of slavery. 
 
 The chief interest of President Buchanan's admin- 
 istration centred around the slavery controversy. 
 The famous Dred Scott decision largely succeeded 
 
ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 65 
 
 in ranging the advocates and enemies of slavery in 
 hostile camps. Dred Scott, a negro slave, brought 
 suit to recover his freedom, having been taken into 
 a free state. Judge Taney, Chief Justice of the 
 Supreme Court of the United States, declared that 
 Scott was not entitled to bring suit in a federal court 
 because he was not a citizen, ar).d declared further 
 that negroes, whether slaves or free, had for more 
 than a century previous to the adoption of the Decla- 
 ration of Independence been regarded " as beings of 
 an inferior order, and altogether unfit to associate 
 with the white race, either in social or political rela- 
 tions ; and so far inferior that they had no rights 
 which the white man was bound to respect." 
 
 At the Republican Convention in Cliicago, 1860, 
 Abraham Lincoln was nominated as President, and 
 Hannibal Hamlin as Vice-President. The platform 
 adopted at tliat convention reaffirmed the principle 
 of personal liberty, of the federal constitution, and 
 asserted "■ tliat the new dogrna that the constitution, 
 of its own force, carries slavery into any or all of the 
 territories of the United States, is a dangerous 
 political heresy." It asserted the normal condition 
 of all the territory of the United States to l>e that of 
 freedom, and denied the authority of Congress, of a 
 territorial legislature, or of any individuals to give 
 legal existence to slavery in arty territory of the 
 United States. 
 
 Within six months, eleven of the slave-owning 
 states parsed ordinances of secession and appealed to 
 
i](\ ItEI.iaiOUS PRO(}RES.S IN TIIK CENTURY. 
 
 the slum arbilnuueut of war. Piosident Lincoln 
 gav« strong*' assurance of tlic pmjiose of tlie govern- 
 niciit to inaiiitaiii tlic st (if m qjio oi nliweiy. "My 
 paramount ol)ject," lie said, " is to save the Union, 
 and not either to save or destroy slavery." Soon, 
 however, as a militaiy necessity, the slaves eniployed 
 in the Confederate arnjies were declared " contraband 
 of war." In March, 1802, the President recom- 
 mended that the United States, in order to co-operate 
 with any state which may adopt abolition of slavery, 
 give to Hiich state pecuniary aid. This resolution, 
 however, proved inoperative. On September 22d, 
 the President announced that on the fust day of 
 January, 1803, "all persons held as slaves within any 
 state or designated part of a state, the people where- 
 of should then be in rebellion, should be then, thence- 
 forward, and forever free." 
 
 Already slavery had been abolished in all the ter- 
 ritories of the United States. On June 23, 1804, 
 all laws for the rendition of fugitive slaves to their 
 masters were repealed. On January 31, 1805, by a 
 constitutional amendment, slavery was formally 
 abolished throughout the entire Union, and the four- 
 teenth amendment of the constitution absolutely 
 forbade compensation being made either by the United 
 States or by any state. " Thus terminated forever 
 in the United States the system of bondage which 
 had been its chief reproach in the eyes of the world 
 and of its own people ; which from the outset had 
 been the principal source of solicitude to its states- 
 
ANTI-SLAVKRY CONFLICT IN AMKRICA. 
 
 (17 
 
 i 
 
 men ; and the soutlieni duftiiidcrs of wliicli fniiilly 
 assailed tlio life of the nation with a powtn- and per- 
 sistenny from which it baielj' escaped, after losses 
 and saciifiees such as few peoples in modern times 
 have been called upon to suffer." 
 
 It is estinjated that more than 30,000 American 
 slaves, after escaping from bondage, found refuge in 
 Canada. These were helped on their way to tlic land 
 of liberty by a philanthropic organization known as 
 "The luiderground Railway." A large number of 
 the persons so organized were members of the Society 
 of Friends, who, at much cost and no little peril and 
 persecution, conducted the fugitives by night from 
 one Quaker settlement to another, concealing them 
 from the United States marshals till at last they suc- 
 ceeded in crossing the Canadian frontier. One of 
 the loaders in this movement was Levi Coffin, who 
 assisted many hundreds to escape. One of these fu- 
 gitives afterwards became a member of the senate of 
 South Carolina. 
 
 Harriet Tubman, lierself a full-blooded negress and 
 a slave for twenty-five years, aided the escape of 
 nearly three hundred other slaves. Many were the 
 incidents of thrilling interest in these escapes. 
 Sometimes the fugitives on reaching Canadian soil 
 would burst into hysterical sobbing and singing. 
 Sometimes they fairly wallowed in the free soil of 
 Canada. One terrified fugitive cowered in the rail- 
 way car for fear of recapture till Harriet Tubman 
 fiercely exclaimed, " Joe, you've shook de lion's paw; 
 
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 68 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Joe, youVe free." Sometimes, but seldom, tlie fu- 
 gitives were kidnapped and returned to the bonds of 
 slavery. Among the fugitives who successfully 
 eluded pui'suit was the famous Thomas Henson, the 
 original of Mrs. Stowe's Uncle Tom. Considerable 
 settlements were formed at Chatham, St. Catharine's, 
 and other places in Canada ; but after the war large 
 numbei's returned to the more congenial climate of 
 the Middle States. 
 
 Strenuous efforts have been made for the moral 
 and intellectual improvement of the freed men of the 
 South since the war. Freedmen's Aid Societies of 
 the different churches h.ave spent large sums in 
 establishing schools, normal and industrial colleges 
 and other institutions of learning. The churches, 
 both North and South, have also expended large 
 sums in the evangelization of the colored people. 
 Tlie colored population has increased since the war 
 fiom 4,000,000 to 8,000,000. How to secure their 
 best moral and political well-being is one of the 
 gravest problems which confronts the American peo- 
 ple. While many of the negroes exhibit great thrift 
 and industry, and have accumulated large savings, 
 many others are thriftless and indolent and a con- 
 siderable number are idle and vicious. 
 
 A passing tribute should here be paid to the noble 
 men and women who labored so strenuously for the 
 abolition of slavery. 
 
 Garrison was ably seconded by a ban'd of heroes, 
 who endured ostracism, obloquy and persecution on 
 
 11 
 
ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 69 
 
 behalf of the slave. We have mentioned Benjamin 
 Lundy, who in his little paper with a great name, 
 The Genius of Universal Umancipation^ boldly de- 
 nounced the evil of slavery in the city of Balti- 
 more, one of its chief marts. George Thompson, an 
 earnest-souled abolitionist thrilled with his elo- 
 quence great audiences in the Old World and in the 
 New. He was bitterly denounced in New England 
 as a British emissary sent to destroy American insti- 
 tutions. In the city of Boston the streets were 
 placarded with the announcement that " that infa- 
 mous foreign scoundrel Thompson " was to speak, 
 and a pui'se of a hundred dollars was offered the 
 person who would first lay violent hands on him 
 "so that he might be brought to the tar kettle." 
 After profoundly stirring the country he returned 
 to England, entered the British Parliament, and 
 lived to take part in the raising of the flag of liberty 
 upon the ruined walls of Fort Sumter. 
 
 Arthur Tappan, a New York merchant, espoused 
 the unpopular cause of abolition and aroused the 
 bitter hostility of the South. In New Orleans 
 f 20,000 was offered for his seizure, and $10,000 for 
 that of the Rev. Amos A. Phelps, another Northern 
 abolitionist. In 1835, the Noyes Academy, in Ca- 
 naan, New Hampshire, was opened to pupils without 
 distinction of color. The whole state was thrown 
 into a fierce commotion. A team of a hundred yoke 
 of oxen dragged the school from its foundations and 
 left it a hopeless ruin. The fires of persecution 
 
 I 
 
m 
 
 i 
 
 l; 
 
 70 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 binned fiercely. Orange Scotfc and George Storrs, 
 MeUiodist ministers, were publicly assaulted. Tiie 
 latter was sentenced to three months' imprisoument 
 as "a common rioter and brawler." 
 
 Elijah I*. Lovejoy, editor of a religious paper at 
 Alton, Illinois, espoused the cause of the oppressed, 
 and with a courage not less han that of Luther de- 
 clared : " I am impelled to the course I liave taken 
 because T fear God. As I shall answer to my God 
 in the great day, I dare not abandon my sentiments, 
 or cease in all proper ways to propagate them. I 
 am fully aware of all the sacriiice I make in here 
 pledging myself to continue the contest to the last. 
 I am commanded to forsake father and mother, wife 
 and children, for Jesus' sake ; and as his professed 
 disciple, I stand pledged to do it. The time for 
 fulfilling this pledge in my case, it seems to me, has 
 come. I dare not flee away from Alton. Should I 
 attempt it, I should feel that the angel of the Lord, 
 with drawn sword, was pursuing me wherever I 
 went. Before God and you all, I here pledge my- 
 self to continue it, if need be, till death ; and if I 
 fall, my grave shall be made in Alto" ," His print- 
 ing house was fired, and he was shot to death, as 
 brave a martyr to liberty as Zwingle or Winkel- 
 ried 
 
 James G. Birney, himself a slave-owner of Ala- 
 bama, emancipated his slaves, was persecuted out 
 of the South, and established The Philanthropist 
 at Cincinnati, but his office was mobbed and types 
 
 
ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 71 
 
 and press destroyed. Amos Dresser, a theological 
 etudent, received twenty lashes on his bare back 
 from a cowhide in Nashville, Tennessee, for his 
 anti-slavery sentiments. Marius Robinson, " a gentle- 
 spirited and self-consecrated man," for the crime of 
 being a missionary to colored people in Cincinnati, 
 was dragged from his bed miles away by a mob of 
 rufl&ans, stripped of much of his clothing, tarred and 
 feathered, and left in an open field all night. His 
 injuries impaired his health and aggravated the pain 
 of his dying hours. But he gave himself with fresh 
 zeal to the work of reform. 
 
 Wendell Phillips deliberately turned his back on 
 name and fame, and espoused oppression and shame 
 for his love of 1. berty. Ralph Waldo Emei'son and 
 William EUery Channing opened their pulpits to 
 the hated abolitionists. Albert Barnes, Joshua 
 Leavitt, David i^ee Child, Charles Sumner, Theodore 
 Parker, Gerrit Smith and many others bore with 
 pride the odious name of abolitionist. 
 
 Nor were brave-souled women wanting in this 
 moral crusade. Lydia Maria Child, the most popular 
 writer of the country, in 1833 sacrificed her popular- 
 ity, and exposed herself to an overwhelming tide of 
 obloquy and abuse by lending her pen to the cause 
 of the slave. Abby Kelley, a young Quaker lady of 
 Lynn, Massachusetts, was one of the first women to 
 speak on an anti-slavery platform. She encountered 
 vulgar abuse but bore it bravely for the sake of her 
 sisters in bonds, ** and thus with bleeding feet broke 
 
1.^ 
 
 lb 
 
 ! 
 
 
 m 
 
 
 ll 
 
 72 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 a path through a thorny jungle for titose who should 
 come after her." 
 
 Lucretiu Mott espoused this cause of reproach and 
 was one of those wlio did the most to break the fettei*s 
 of the slave. Miss Mary S. Parkei\ presiding in a 
 woman's anti-slaveiy meeting in Faneuil Hall, 
 BostoUi " the cradle of American liberty," amid tlie 
 hisses, yells and curses of a mob of rulBans gave 
 thanks that " though there were many to molest 
 there were none that could make afraid." Miss 
 Prudence Crandall admitted a colored girl to her 
 school in Canterbury, Connecticut. For this crime 
 she was thrust into a cell just vacated by a murderer. 
 Her house was fired and her school broken up. Her 
 father, Dr. Reuben Crandall, was thrown into jail in 
 Washington, confined in a damp dungeon, which 
 brought upon him a lingering consumption that 
 caused his death. It was a woman's hand that 
 penned the most tremendous indictment of slavery, 
 and in painting the sorrows of the slave aroused the 
 conscience of 1/hristendom and prepared the way for 
 emancipation. 
 
 Horace Greeley and Henry Ward Beecher, two 
 stalwart abolitionists, exercised the nobility of a 
 Gospel revenge by becoming bail for Jefferaon. 
 Davis, tlie leader of the Southern Confederacy, upon 
 his capture. Together with William Lloyd Gar- 
 rison, George Thompson and a ho^^t of once despised 
 and hated abolitionists they assisted in raising the 
 flag of freedom on the shattered ruins of Fort Sumter. 
 
ANTI-SLAVERY CONFLICT IN AMERICA. 
 
 73 
 
 in celebration of the overthrow of the most colossal 
 wrong of all the ages. 
 
 "At the beginning of the century," says Dr. Dor- 
 chester, " slavery existed throughout all the world. 
 Hungary numbered nine millions of slaves, and the 
 Russian, Austrian and Prussian peasantry were 
 mostly slaves, or serfs in a low condition." For 
 Alexander II. of Russia it was reserved to enact the 
 greatest decree of emancipation the world has seen. 
 On the third of March, 18G1, twenty million peasants 
 were freed from the feudal serfdom to which they 
 were born. 
 
 The civilized powers of Europe, instead of being 
 the allies of the slave-dealer as they were at the be- 
 ginning of the century, are now leagued for the ex- 
 tii*pation of this nefarious tmde. Their gunboats 
 scour the seas to suppress slave-stealing. Their con- 
 suls in the ports and towns of Africa, long the slave 
 marts, to which, from time immemorial, the weary 
 coffle marched, marking its track with the bleaching 
 skeletons, seek sedulously, to suppress this traffic in 
 the bodies and souls of men. What Livingstone de- 
 scribed as " the open sore of the world " bids fair to 
 be ere long healed. In few ways has the beneficent 
 character of our holy religion and of the emanci- 
 pating power of the gospel of Christ been more 
 strikingly shown than in the extinction of slavery. 
 Again are the words of our Lord fulfilled in our ears, 
 " Proclaim liberty to the captives, and the opening 
 of the prison to them that are bound." 
 
 u 
 
m 
 
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 i 
 
 
 I 
 
 I 
 
 Si 
 
 :|j; 
 
PART TWO. 
 
 MISSIONS. 
 
 CHAPTER IX. 
 
 EARLY MISSIONS. 
 
 The very essence of Christianity is its missionary 
 character. It differs widely from the tribal and na- 
 tional religions of mankind. The last mandate of 
 its Divine Author is its watchword and marching or- 
 ders : " Go ye therefore, and teach all nations, bap- 
 tizing them in the name of the Father, and of tlie 
 son, and of the Holy Ghost ; teaching them to ob- 
 serve all things whatsoever I have commanded you : 
 and, lo, I am with you alway, even unto the end of 
 the world." 
 
 Missionary activity is in these days a cardinal 
 principle of the Christian Church, a test of its vital- 
 ity and sincerity. Missionary effort grandly reacts 
 upon the Church itself ; it increases its spirituality, 
 stimulates its growth and quickens all its energies. 
 This the record of the last hundred years abundantly 
 
 proves. 
 
 75 
 
I!. 
 
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 ■ I 
 
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 lit: 
 
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 76 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Although the nineteenth century is pre-eminently 
 the century of missions, yet it has not the monopoly 
 of that gift and grace. Every period of religious 
 revival has been one of missionary activity. The 
 Apostolic age was one marked by intense and burn- 
 ing missionary zeal. " In this period of its first love," 
 says Dr. Gustave Warneck, " the whole Church was 
 a missionary organization ; and, although the number 
 of the missionaries was not large, their enthusiasm 
 was all-controlling, and the co-operation of the con- 
 gregations was vigorous. The missionaries followed 
 the public roads which God Himself had laid out, and 
 occupied the stations which His hand had indicated. 
 In this divine preparation lies one of the main rea- 
 sons for the relative importance of the I'esults of 
 missionary activity. At the close of the first century 
 there were, perhaps, 200,000 Christians ; at the close 
 of the third, 6,000,000, or one-twentieth part of the 
 entire population of the Roman Empire." 
 
 In a few brief years after the ascension of our 
 Lord, in all the great centres of ancient civilization 
 and heathen culture — in Egypt, Syria, Asia Minor, 
 Greece, Italy and Gaul — the new evangel was pro- 
 claimed. The seed of the kingdom was becoming a 
 mighty tree, whose leaves were for the healing of 
 the nations. Even in remotest regions, the Man of 
 Nazareth, who, in an obscure Syrian tetrarchate, had 
 lived a life of poverty and died a death of shame, 
 was honored and adored as very God. " We are but 
 of yeiiterday," writes Tertullian, at the close of the 
 
^ 
 
 EARLY MISSIONS. 
 
 n 
 
 I: 
 
 h 
 
 he 
 
 second century, " yet we fill every town, city and 
 island of the Empire. Even those places in Britain, 
 hitherto inaccessible to the Komans, have been con- 
 quered by Christ." 
 
 The names of those early missionaries who fii-st 
 carried the Gospel to the ends of the earth are lost 
 in glonous obscurity. Unrecorded on earth, they 
 are written in the Lamb's Book of Life. The tomb 
 of Saint Thomas, indeed, is shown on the Malabar 
 Coast, and Saint Paul is said to have visited Great 
 Britain ; but these legends rest on unverifiable tradi- 
 tions. Probably some of the ** strangers of fiome " 
 who witnessed the miracle of Pentecost, or, perhaps, 
 the Gentile converts of the " Italian Band " of Cor- 
 nelius, brought the new evangel to their native city. 
 Certain it is that, as early as A. D. 58, the faith of 
 the Roman Church was '^ spoken of tliroughout the 
 whole world." It is probable that Christian soldiers 
 or civilians accompanied the Roman armies that in- 
 vaded Britain. The Claudia mentioned by Saint 
 Paul in the year A. D. 66, it is generally admitted, 
 was the daughter of a British king. 
 
 The Christian Church was almost the only institu- 
 tion that survived the wreck of the old Roman world. 
 Throughout the long, dark, stormy night of the 
 middle ages it trimmed the lamp of learning, which 
 else had flickered to extinction. With no small ad- 
 mixture of error, it nourished the germs of undying 
 good. It asserted the dignity of humanity, rebuked 
 the tyranny of nobles and of kings, smote the yoke 
 
ill 
 
 78 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 from the neck of the Hlave, maintained the Hanctity 
 of human life, and, in an age of violence and blood, 
 exhibited the immeasurable auperiority of moral in- 
 fluence to brute force. The monks were the apos- 
 tles and the saints of mediieval Europe. St. Guthlac 
 in Lincoln's fens and on Yorkshiie wolds ; St. Co- 
 lumba in lone lona and on storm-swept Lindisfarne; 
 the English monk St. Boniface amid Thuringian for- 
 ests ; St. Columbanus in Helvetian vales; Methodius 
 and Cyril amid the recesses of Bohemia and Bul- 
 garia ; and Aiiskar amid Norwegian glaciers and 
 fiords raised the voice of prayer and hymn of praise, 
 and planted the germsof th.e new life of Christendom. 
 
 The period of the Reformation was one of great 
 religious quickening but not of missionary extension. 
 The Reformers were powerful preachera within the 
 limits of the Church, but of missions to the heathen 
 world they did not think. The Protestant Churches, 
 it must be remembered, were not yet brought into 
 direct contact with the heathen world. 
 
 The sixteenth and seventeenth centuries were not 
 without their Protestant as well as Catholic missions. 
 Gustavus Vasa sent missionaries to the Lapps in 
 1659, and the Huguenot Villegaignon sent others to 
 Brazil in 1555. 
 
 In the seventeenth century the hegemony of the 
 seas passed from the hands of Catholic Spain and 
 Portugal into the hands of Protestant England, 
 Holland and Denmark. The Dutch made the accept- 
 ance of the Helvetic confession a condition of em- 
 
 
HANS EGEDE, 
 
 Hans Egedf was jiioneer missionary anions the Esquimaux. His llfo was one of 
 Krandt'st moral heroism, and the successful missions in Greenland are the 
 
 result of his labors. 
 
 78 
 
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 EARLY MISSIONS. 
 
 79 
 
 ployment in Java an . Ceylon, with the result that 
 half a million received baptism who knew nothing of 
 the spirit of Christianity. 
 
 The Puritans in New England and the Royalists 
 in Virginia were too busy fighting the Indians and 
 subduing the wilderness to give much attention to 
 missions among the heathen. Nevertheless, the men 
 who souglit beyond the sea freedom to worship God 
 strove to extend a knowledge of the truth to the na- 
 tives of the soil. The charter of the Massachusetts 
 Company expressed the hope that " the colony would 
 win tho natives of the country to the knowledge and 
 obedience of the true God and Saviour of mankind ; " 
 and the colonial seal bore the impression of an Indian, 
 with a label in his mouth bearing the words, " Come 
 over and help us." 
 
 John Eliot, the apostle to the Indians, began a 
 mission to the red men in 1646, and translated the 
 whole Bible into the Indian tongue. Of this Bible 
 Cotton Mather wrote : " Behold, ye Americans, the 
 greatest honor that ever ye were partakers of, — the 
 Bible printed here at our Cambridge ; and it is the 
 only Bible that ever was printed in all America, from 
 the very foundation of the world. " 
 
 By the year 1680 well-organized congregations had 
 been established among the Indians, with 1,100 mem- 
 bers. In the following century David Brainerd, in a 
 short life of thirty years, accomplished a great work 
 among the Indians on the Delaware and Susquehanna. 
 
 England's uncrowned king, the great Protector, 
 
!i' 
 
 liii 
 
 If! 
 
 '1 • * 
 
 3 
 
 i 
 
 80 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Oliver Cromwell, made a bold proposition iu regai*d 
 to missions. He proposed that a society should be 
 formed for the conversion of the world, which was to 
 be divided into four districts for that purpose. The 
 cares of State, the conflicts at home and abroad, 
 frustrated this great design ; but it shows the 
 awaking conscience of England with reference to her 
 missionary obligation. 
 
 Early in the eighteenth century Francke, the Ger- 
 man philanthropist, urged Frederick of Prussia to 
 take up the work of converting the heathen, espe- 
 cially the Chinese. But Frederick was a man of war 
 more than of missions, and Francke turned to the 
 Danish sovereign, who provided for the first mission- 
 aiies to India, Ziegenbalg and Pliitschau. But the 
 faculty of Wittenberg University declart3d the mis- 
 sionaries to be false prophets, and missions to be 
 unnecessary. Schwartz, one of the missionaries of 
 this society, labored for nearly fifty years in India, 
 and the visible i-esults before the end of the century 
 were the conversion of 40,000 souls. 
 
 One of the most devoted missionaries to the 
 heathen in an inhospitable clime was Hans Egede, the 
 apostle of the Greenlanders. In 1721 he established 
 his mission at Godt-Haab (Good Hope) and labored 
 among them in the gospel for fifteen years. Small- 
 pox broke out among the Eskimo. Three thousand 
 people died, among them Egede*s wife. His son, 
 Paul Egede, continued the good work till there were 
 no more heathen in Greenland. 
 
 1 ' 
 
EARLY MISSIONS. 
 
 81 
 
 The most thoroughly ^nissionary church in Chris- 
 tendom is tliat of the Moravian Brotherhood. In a 
 picture gallery at Diisseldorf the famous Count Zin- 
 zendorf, the modern resuscitator of the Moravian 
 Church, saw an Ecce Homo with this inscription, 
 " Hoc feci pro te ; quid facis pro me ? " "I suffered 
 this for thee ; what hast thou done for me ? " It 
 made a profound impression upon his soul and led 
 him to consecmte himself fully to Christ. 
 
 Inspired by the example of Egede, Moravian mis- 
 sionaries from Herrnhut went to Greenland to con- 
 tinue the good work there begun. They labored five 
 years before they had a single convert. They ex- 
 tended their work to Labrador in 1770, and for one 
 hundred and thirty years their missionary vessel 
 ** never failed to cross the Atlantic in safety and to 
 reach Labrador with provisions and reinforcements." 
 
 For one hundred and seventy years the Moravians 
 have maintained their missionary zeal, sending mis- 
 sionaries to Surinam, Guinea and Cape Colony, the 
 West Indies, the Mosquito Coast, Australia, and 
 India. " Up to 1750," says Dr. Gustave Warneck, 
 the great German authority on missions, "or in 
 twenty years, the United Brethren of Herrnhut had 
 established more missions than the combined Prot- 
 estant Church in two hundred years. 
 
 ** The salvation of the heathen lay, day and night, 
 upon the heart of Zinzendorf. Herrnhut became the 
 ■alt of the earth, and remains to this day the mission- 
 ary church par excellence. The Moravian mission- 
 
\mi 
 
 n ' 
 
 82 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 aries started out with the motto, * Venture in faith.* 
 They were uneducated, but their humility and 
 fidelity gradually overcame all the prejudices .against 
 *the illiterate laymen.' They were enjoined to 
 practise rigid economy, and to labor with their hands. 
 They were to use only spiritual means, and to aim at 
 the conversion of individuals. In 1882 the 150th 
 anniversary of Moravian missions was appropriately 
 celebrated in Herrnhut." At that date they had sent 
 out 2,212 missionaries, of whom 604 were then alive. 
 That number has since been greatly increased. 
 
 The noble example of the Moravians was not fol- 
 lowed for many a long year by the other churches of 
 Christendom. *' The responsibility for this neglect," 
 adds Dr. Warneck, " lies with the rationalism and the 
 deism which undermined the faith of England and 
 Germany. In rationalistic soil, missions have not 
 flourished, and never will. With the grand oppor- 
 tunities afforded by its colonies, and domination of 
 the seas, England did next to nothing, during the 
 eighteenth century, for missions. The reason is to 
 be found in the low state of religion and the influ- 
 ence of the Deistic movement. Never were such 
 elegant moral sermons preached, and never had im- 
 morality reached so high a point. It was with the 
 dawn of a new era of faith in England, at the close 
 of the century, that the missionary spirit of the nine- 
 teenth century was begotten. The great religious 
 revival, starting with the labors of the Wesleys and 
 Whitefield, gave the impulse to recent modern mis- 
 
 II 
 
EARLY MISSIONS. 
 
 83 
 
 i» 
 
 sions. God was opening the doors to the nations, and 
 the period had dawned which he had chosen for the 
 missionary era." 
 
 The voyages around the world and discoveries in 
 eastern and soutliern seas of Captain Cook revealed 
 at once the opportunity and the need of Christian 
 missions. In these 
 
 *' Summer isles of Eden lying in dark purple spheres of sea " 
 
 were ciU the elements of an earthly paradise, but man 
 alone was vile. Of tlie fertile island of Tahiti Cap- 
 tain Cook said : " There is a scale of dissolute sensu- 
 ality to which these people have descended wholly 
 unknown to every other people, and which no imagin- 
 ation could possibly conceive." Referring to the 
 project of evangelizing these islands, he wrote : " It 
 is very unlikely that any measure of this kind should 
 ever be seriously thought of, as it can neither serve 
 the purpose of public ambition nor private avarice, 
 and without such inducements I may pronounce that 
 it will never be undertaken." 
 
 Yet this very degradation and misery was the 
 strongest appeal to the conscience of Christendom for 
 missionary effort. Upon the heart of William Carey, 
 a humble Baptist minister of England, it lay like a 
 burden. 
 
 it;: 
 
 m 
 
% 
 
 84 REUGIOUS PROGRESS IN THE CENTURY. 
 
 \l 
 
 CHAPTER X. 
 
 WILLI.1M CAREY, THE FOUNDER OP MODERN 
 
 MISSIONS. 
 
 Divine Providence often selects the most seem* 
 ingly inadequate means to accomplish the granriest 
 results. Of this the history of missions furnishes a 
 striking example. William Carey was born amid 
 extreme poverty, and in early life enjoyed only the 
 most meagre educational advantages. In his seven- 
 teenth year we find him earning his living as a 
 shoemaker^s apprentice. He was possessed with a 
 thirst for knowledge, and devoted his scanty leisure 
 to the study of birds, plants and insect life. In his 
 twentieth year he mariied a woman who is described 
 as " querulous, capricious, obstinate," anything but a 
 helpmeet in his exalted life-work. He was subject 
 also to a long period of ill-health and burdened with 
 almost penury. Nevertheless, such was his passion 
 for learning that he acquired an acquaintance by no 
 means meagre with Latin, Hebrew, Greek and 
 French. 
 
 Although brought up in the Established Church, 
 he cast in his lot in his twenty-fourth year with a 
 little company of Baptists that he might carry out 
 
 1 
 
WILUAM CAREY. 
 
 85 
 
 a 
 
 the letter as well as the spirit of the Scripture, ** Let 
 us go forth Uiito him witliout the camp bearing his 
 repi'oach/* His preaching gift soon became apparent, 
 and he was appointed pastor of a small church at 
 Moulton, with a salary of but £15 a year. To eke 
 out a livelihood shoemaking and school-teaching were 
 added to his occupations. 
 
 Great Britain was then ringing with the fame of 
 Captain Cook's famous voyages, with the discoveries 
 of such vast islands at the antipodes as Australia, New 
 Zealand said New Guinea, and of the many scattered 
 groups of the southern seas. We can scarcely under- 
 stand, says Dr. Leonard, the prodigious stir that was 
 made, the boundless enthusiasm that was kindled by 
 Cook's achievements. The explorations of Living- 
 stone and Stanley were received coldly by compar- 
 ison. 
 
 It was the reading of these voyages that aroused 
 the interest of the obscure preaching cobbler at 
 Moulton, " though if ever an idea was originated 
 in any man by the Spirit of God, it was the idea of 
 the evangelization of tlie world." He brooded and 
 prayed over this great thought by day and night. 
 On the wall of the little shop in which he worked 
 was a roughly sketched map of the world, " upon 
 which had been set in order all manner of facts and 
 figures, to picture to the eye what needed to be done 
 for the diffusion u.: the gospel, the redemption of the 
 
 race. 
 
 »» 
 
 m 
 
 At the monthly meetings of the Baptist ministexs 
 
, I 
 
 iH|i 
 
 "I 
 
 lif^ 
 
 86 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of Northamptonshire for prayer and religious conver- 
 sation Carey could not but unburden liis soul op- 
 pressed with the weight of the world's need. " But 
 he found few to listen with interest, while as for most 
 he seemed to be a dreamer, a teller of idle tales, 
 one gone daft, his conclusions irrational, his plans 
 impracticable, his longings such as never could be 
 met." 
 
 At a meeting of the Baptist Association in Leicester 
 he propounded this question : " Whether the com- 
 mand given to the apostles to teach all nations was 
 not obligatory on all ministers, to the end of the 
 world ? " The venerable Pastor Ilyland but expressed 
 the common indifference and unbelief of the times 
 when he said, " Sit down, young man, sit down. You 
 are an enthusiast to ask such a question. When God 
 wants to convert the world, he can do it \v iihout your 
 help or mine. At least nothing can be done until a 
 second Pentecost shall bring a return of the mirac- 
 ulous gifts." 
 
 The young man, however, was not to be suppressed. 
 In spite of this rebuff and rebuke he prepared a tabular 
 statement of the size, population and rciigious con- 
 dition of the various countries in the world. He 
 argued with great force and clearness the perpetual 
 obligation of our Lord's command to preach the 
 Gospel to every creature, and demonstrated the 
 practical duty of obedience to the divine call. He 
 closed with an appeal for united prayer and for the 
 regular contribution of one penny per week for the 
 
 h I 
 
 (M r 
 
i|! 
 
 HINDOO CHILD-WIDOW. 
 
 The.fate of the child'widow of India is one of pi^'Culiar sadness. She is 
 <lesi>ised and spurned by her kin, often desjKiiled of her ornn- 
 nients, made to live in aslies of innniliation, and regarded 
 as accursed of heaven. Her very bereavement 
 which should elicit sympathy, init in- 
 tensities her cruel treatment. 
 
I I 
 
 i 
 
 ■m^ 
 
 
 87 
 
 HINDU GIRL BRIDES. 
 
 Girls are iiovor weltometl in India. Fornieiiy a large number were destroyed 
 at birth, Imt now the British Government prevents that. But they are as badly oflf, 
 hi many cases worse than if dead. After a little Kirl has reache 1 her fifth birtliday, 
 her parents begin to look for a husband for her. She can l>e married when seven 
 years ol I, but may wait until she is ten" Tie idea of marrying for love is never 
 dreamed of. The little one never makes her own choice of a husband. Her married 
 life iHjars not the sliglitest resemblance to the life of a wife in aChristian land. The 
 Shasters declare that a wife, when in thj presence of her husband, must keep her 
 eyes upon her master, and In.' ready to receive his commands. When lie speaks, she 
 must be (luiet and listen to nothing else besides; when he calls she must leave 
 everything else, and attend upon him alone. 
 
WILLIAM CAREY. 
 
 ;'"^^ 
 
 L'stroyed 
 adly off, 
 rthday, 
 n seven 
 19 never 
 married 
 d. The 
 eip her 
 iks, she 
 <t leaTe 
 
 conversion of the world. This document has been 
 described by one of Carey's biographers as the first 
 and still greatest missionary treatise in the English 
 language. From sheer lack of means to print we are 
 told this pamphlet remained for six years in manu- 
 script and unread. But the divine leaven of missionary 
 aspiration and desire, though hidden, was at work. 
 The thought of the world's need and of Christ's cure 
 was as fire in his bones. He must speak whether 
 men would hear or whether they would forbear. 
 
 On the Slst of May, 1792, says Dr. Leonard, a date 
 to be memorized by every lover of the kingdom, came 
 the life-opportunity for this irrepressible agitator for 
 the opening of a world-wide evangelistic campaign. 
 Carey was chosen to preach before the association of 
 Baptist ministers at Nottingham. With an utter 
 consecration and a stalwart faith he u'oceeded to 
 enforce the immediate duty of the Church. " Expect 
 great things from God, attempt great things for God." 
 The convictions of years were focused into the utter- 
 ance of an hour. Hearts were stirred and swayed, 
 and some souls were moved to tears. But no definite 
 resolve was made to attempt things great or small. 
 In an agony of earne itness Carey seized his brother 
 Fuller by the arm and said, " Are you going to again 
 do nothing?" So to pacify the importunate man 
 it was resolved to organize a meeting five months 
 later. 
 
 In vivid words Dr. Delavan L. Leonard records the 
 initiation of what proved to be the mightiest move 
 
11 
 
 88 REUOIOUS PROGRESS IN THE CENTURY. 
 
 ment for the convei'sion of the world since the dnys 
 of the apostles : — 
 
 ** In due sensoHf at Kettering in the back parlor of 
 the Widow Beebe Wallia, was formed the ' Particular 
 Baptist Society for Propagating the Gospel among 
 the Heathen.' How utterly insignificant were the 
 actors for number, or station, or gifts I Only twelve, 
 belonging to a feeble and despised sect, and unheard 
 of outsicie of the interior counties in which tliey 
 lived. Only one London clergyman gave counte- 
 nance to the movement. Kings, statesmen, church- 
 magnates cared nothing, knew nothing. And they 
 made a subscription on the spot for the world's con- 
 yersion, which amounted to X13 28. 6d., over which 
 t'he brilliant Sydney Smith made merry years after, 
 for its preposterous inadequacy when tne souls of 
 420,000,000 were concerned. Indeed, how sublime 
 was that act o faith, that ventured far beyond the 
 realm of sight. How exceedingly remote were tho 
 heathen, and what an uncounted host. The under- 
 taking was vast beyond conception, and the issue ex- 
 ceedingly doubtful. It was like crossing the Rubi- 
 con, like nailing the theses to the church doors, 
 putting forth from Palos upon the untraversed sea, 
 or burning the ships to make retreat impossible." 
 
 The question now rose — Where shall this mighty 
 work begin ? The world was all before them, where 
 to choose. Carey's thought had long been centred 
 from the study of Cook's voyages on the Society 
 Islands in the southern seas. But Divine Provi- 
 dence had other purposes. By a remarkable coinci- 
 dence a surgeon in the employ of the East India 
 Company in Bengal, John Thomas by name, was 
 brought to God in that country, and had begun to 
 
WILUAM CAREY. 
 
 89 
 
 re 
 
 preach the gospel among the Hindus. He was then 
 in London, and, with Carey as his fellow-lahorer, 
 was appointed to go forth to establish missions in the 
 vast presidency of Bengal. *'Thus did the Divine 
 hand guide this mastei'-missionaiy to make assault, 
 not upon one of the comparatively unimportant out- 
 works of heathenism, but directly upon one of tiie 
 mightiest of its central strongholds." 
 
 Many difficulties arose on the very threshold. 
 Carey's wife at first refused to make the fifteen thou- 
 sand miles' journey to India and to encounter the 
 unknown perils of the future. The East India Com- 
 pany held absolute control of the country, and no 
 Englishman could land upon its shores without a 
 license, and missionaiies were regarded as especially 
 objectionable. The Company exploited the vast de- 
 pendency purely for monetary gain. The project of 
 sending out missionaries, it declared to be *^ the most 
 extravagant, mad, useless and dangerous project that 
 had evor been conceived." This sentiment was 
 echoed even by the General Assembly of the Church 
 of Scotland. That august body denounced the 
 scheme of foreign missions as '* illusive," " vision- 
 ary," " dangerous to the good order of society," and 
 declared it to be improper and absurd to propagate 
 the gospel abroad, so long as there remained a single 
 individual at home without the means of religious 
 knowledge." 
 
 At length, despite the prohibition of the Company, 
 
 the missionaries determined to set forth on their sub* 
 
■f; 
 
 {i 
 
 I ;'. 
 
 I ^ r' 
 
 90 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 lime quest, and to leave the consequences with God. 
 On the 13th of June, 1793, in a Danish East India- 
 man they set forth, and after a voyage of five months 
 reached Calcutta November 9th. 
 
 The world was shaking with great events. The 
 great schism of the Anglo-Saxon race had taken 
 place and her fairest possessions had been wrested 
 from Great Britain. That tremendous cataclysm, 
 the French Revolution, had prostrated both throne 
 and altar in the dust. At the very time of the or- 
 ganization of this humble society the allied armies 
 of Europe were marching on the French Republic 
 for the restoration of the Bourbons. A few weeks 
 before Carey sailed the deadly guillotine shore off 
 the head of Louis XVI. That carnival of crime, the 
 Reign of Terror, had begun. The earth was drunk 
 with gore. While **the destined vessel richly 
 freighted " was on her way to the Indies the crimes 
 of the French Republic were multiplied. The best 
 blood of France flowed like water. The beautiful, 
 high-born, hapless Marie Antoinette, after shameful 
 indignities, was borne in a tumbrel to the guillotine, 
 and throughout France chaos seemed to come again. 
 Amid these lurid phenomena a better day was dawn- 
 ing on the world. ** As God, and angels, and glori- 
 fied saints estimate human affairs, who will dare 
 affirm that the Hackleton cobbler's part in history is 
 not in every way worthy to be compared with that 
 of CL .tham and Napoleon, George III. and Burke, 
 Mira^eau and Lafayette ? " 
 
 f 
 
) i 
 
 WILLIAM CAREY. 
 
 91 
 
 The mere sailing of two lowly men across the sea 
 to preach tlie gospel to the heathen was in itself a 
 comparatively insignificant event, but it was the be- 
 ginning of a new era. It was the initiation of a 
 great movement which shall never cease till " the 
 earth shall be filled with the knowledge of the glory 
 of the Lord, as the waters cover the sea." 
 
 We have spoken of the sporadic and feeble at- 
 tempts before this to reach the great dark heathen 
 world, but these were but as the faint glimmering 
 which precedes the dawn. Within five years the 
 churches of Christendom were awakened and an era 
 of missionary enthusiasm and consecrated zdal was 
 begun. Yet the kingdom of God cometh not with 
 observation. *' The first two Englisli missionaries to 
 India seemed, to those who sent them forth, to have 
 disappeared forever. For fourteen months no tidings 
 of their welfare reached the poor praying people of 
 the Midlands, who had been emboldened to begin 
 the enterprise." 
 
 At last letters from India arrived. We are told : 
 
 " The first difficulties of the mission-party 
 would have beaten back a spirit less brave than 
 Carey's. He was glad of the offer of a native 
 house. His wife, who was out of sympathy with his 
 views, and was with difficulty pei-suaded to leave 
 England, turned on him with bitter reproaches. He 
 was driven to settle in the marshy Soonderbuns, at 
 the mouth of the Ganges, the home of fever, tigers .tud 
 alligators, in order to support himself by farming. 
 He afterwards lived in an indigo factory, while 
 
I t' 
 
 m 
 
 
 92 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 studying the language. A press was procured for 
 the printing of tlie Bengalee New Testament, the said 
 press being regarded by the natives as an English 
 idol. It is still preserved as an interesting relic. 
 
 ** Soon Carey wsis joined by Mai-shman and Ward, 
 who were to be his fellow-laborera for life. Ward 
 Iiad been editor and printer, and took especial charge 
 of the press ; while Marslinian, whose reading had 
 been of a higher cast, took most interest in schools 
 and schemes of education. A refuge from attempted 
 suppression by the Es\st India Company was found 
 at the tiny Danish settlement of Serairpore, near 
 Calcutta, and thus England lost, and Denmark gained, 
 the honor of being the home of the first Protestant 
 mission in Bengal. 
 
 " The missionaries felt the importance of raising 
 up a native ministry. *It is only,* they wrote, *by 
 means of native preachers we can hope for the univer- 
 sal spread of the gospel through tliis immense con- 
 tinent. Europeans are too few, and their subsistence 
 costs too much, for us ever to hope that they can 
 possibly be the instruments of the univeraal diffusion 
 of the Word among so many millions.* ** 
 
 fcx -^^ 
 
 The Marquis of Wellesley (afterwards Duke of 
 Wellington) induced Carey to assume the professor- 
 ship of Bengalee in the college of Fort William — a 
 post which he accepted only when he found that he 
 could make it help on his missionary plans. " The 
 profits of Carey *s government offices, as teacher, 
 professor, and translator in Sanscrit and Bengalee, 
 of Mr. and Mra. Marahman's flourishing boarding- 
 schools, and of Ward's press, amounted in all to not 
 less than £80,000. This was their contribution to 
 the mission. In fact, they only engaged in these 
 
WILLIAM CAREY. 
 
 «8 
 
 labors to obtain funds for mission- work. They were 
 never indebted to home for anything towards their 
 personal support." 
 
 Cai'ey made a powerful appeal for the suppression 
 of the cruel sacrifice of children to the Ganges, and 
 of widows on their hu.«bands' funeral pyres. The 
 former was suppressed, but the tyranny of custom 
 was too strong for the prevention of the latter. 
 
 The hideous worship of Juggernaut was also in 
 full play, and vexed the souls of the missionaries as 
 the abominations of Sodom did that of righteous Lot. 
 Its seat was the town of Poree — the most holy of the 
 shrines of India, which is still visited by a million 
 pilgrims annually. In 1803 the East India Company 
 took possession of the town, and continued to levy 
 a tax on the pilgrims, which maintained the idol 
 worship. 
 
 A storm of persecution burst upon the missionaries 
 in consequence of the Vellore mutiny in 1806. With 
 this the mission had nothing in the world to do. It 
 was the result of official blundering and incapacity. 
 But it was convenient to throw the blame on the 
 spread of Christianity among the natives, just as wiis 
 done in the case of the greater mutiny of fifty years 
 later. 
 
 A second storm of persecution in 1812 was still 
 more fierce. Spies dogged the footsteps of the mis- 
 sionaries, and sham inquirers sought to entrap them 
 in private conversation. One missionary was expelled 
 from the country and obliged to return to England. 
 

 I 
 
 ■■ as 
 
 1 
 
 ( 1 
 
 m 
 
 i 
 
 t ' • 
 
 94 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 After a time the storm lulled, and Mr. Ward writes — 
 **Now we shall be tolerated like toads, and not 
 hunted down like wild beasts." 
 
 " The next year," says the biographer of Carey, " the 
 Company's charter had to be renewed. The friends 
 of missions resolved not to let the opportunity pass 
 without an effort to break down the monopoly. 
 William Wilberforce led the forces in Parliament. 
 Old Indian after old Indian rose in the House to pro- 
 test against England's tolerating Christian missions 
 in India. Speaker after speaker defended what had 
 never been attacked, denounced measures that were 
 never contemplated, and pleaded in pathetic tones 
 for the virtue* of heathenism. One member declared 
 that he had seen Mr. Carey preaching from a tub, and 
 hardly saved from death at the hands of an infuriate 
 people. The 'missionary clause' passed only by a 
 majority of twenty-two ; but the door was open, 
 Christianity in India was free." 
 
 With redoubled diligence the little band of mis- 
 sionaries labored on, preaching, writing, translating, 
 till the Word of God was given to the people in 
 forty languages and dialects. Ward was the first of 
 the number to be taken. He died silddenly of 
 cholera in 1823. The survivors were often reduced 
 to serious straits through the heavy expense of their 
 printing operations and college, and through the 
 calumnies on their character and misrepresentations 
 of their work. 
 
 For more than forty years Carey labored without 
 
 Fiv( 
 
 m 
 
 m 
 
 Tlie 
 
if^r 
 
 EVENING PRAYER. 
 
 Fivt' times every any throughout all Islam from Delhi to Morocco, the Moslem otTers his 
 prayers to Allali. Always with the ceremonial ablutions. If water cannot 
 be had they are nuule with sand. 
 
 HI 
 
 k 
 
 •V "t 
 
 "■J 
 
 
 '" i^4»H. e*- 
 
 
 
 -"^ 
 
 TEMPLE OF THE SUN, MOOLTAN. 
 The marble temples of India, glowing in the intense sunlight, are among the most_con- 
 
 spicuous objects in the landsfipe. 
 
 !i:ii 
 

 
 1 
 
 
 
 
 
 
 
 
 
 
 r 
 
 GREAT TEMPLE MADURA, INWA. 
 
 The Indian TL'inplos are huge structures carved with much detail with the history, often 
 
 indecent and profane, of tlieir false gods. The uncouth figures and towering 
 
 mass strike our western tastes as very unbeautiful, how 
 
 gorgeous soever they may be. 
 
 96 
 
WILUAM CAREY. 
 
 95 
 
 liistory, often 
 
 surcease for the salvation of India. It lay like a 
 burden upon his soul, and was the subject of his 
 prayers by day and night. He magnified his work, 
 despite the scoffs of the worldling — the sneers of 
 learned reviewers — the persecution of men in high 
 places — as the noblest calling on earth. When his 
 son, who had been a missionary, entered the service 
 of the Burmese King, and came to Calcutta in great 
 state, the father was bitterly mortified at his " sink- 
 ing from a missionary to an ambassador ! "* 
 
 " If any one," writes hia biographer, " ever wore 
 * the white flower of a blameless life,* it was Carey. 
 Whatever charges were levelled, baselessl; enough, 
 against the mission, Carey was held blameless. For 
 forty years he had toiled unceasingly in the sultry 
 Bengal heats. From the day when he stepped from 
 the deck of the Danish vessel in 1793, he had never 
 left Indian soil. In 1823 he had a dangerous illness, 
 when his life was despaired of. After that time his 
 health never recovered its tone. Feebleness gradu- 
 ally crept over him. The last few months he was 
 confined to a couch. Dr. Marshman came daily to 
 
 * The story is well known of Carey's correcting an officer 
 whom he overheard at a government reception in Calcutta re- 
 marking on his having been a shoemaker, by saying, " No, 
 sir, only a cobbler." The eloquent and witty Samuel Brad- 
 burn, one of the early Methodist preachers, had also been a 
 disciple of St. Crispin. Hearing a shallow egotist boast that 
 he " had given up all for the Gospel," Bradbum remarked, 
 " Oh, that is nothing ; I gave up for the Gospel two of the 
 best awls in the kingdom.*' 
 
Ii 
 
 ' f 
 
 m 
 
 96 REUGIOUS PROGRESS IN THE CENTURY. 
 
 cheer him with talk of the past and future. Lady 
 Bentinck often crossed the river to see him, and 
 Bishop Wilson souglit his blessing." He quietly 
 passed away, in the seventy-third year of his age, 
 June 9, 1834. His epitaph was prepared by him- 
 self: — 
 
 William Carey. 
 Born August, 1761; Died 
 
 *' A wretched, poor and helpless worm, 
 On thy kind arm I fall." 
 
 Dr. Marshraan lingered three years longer, the 
 last survivor of the little band of pioneer mission- 
 aries in India ; when he, too, entered into rest, and 
 was buried beside his brethren in the cemetery at 
 Serampore. "India has many doubtful places of 
 pilgrimage ; but if holy lives and heroic work gives 
 sacredness to oites, no one doubts that Serampore is 
 holy ground." 
 
 ! 
 
EARLY PROGRESS OF MISSIONS. 
 
 97 
 
 CHAPTER XL 
 
 at 
 
 IS 
 
 EARLY PROGRESS OF MISSIONS.— HENRY MARTYN. 
 
 One of the fii-st results of the Carey mission in 
 India was the awakening of a widespread interest 
 in all the churches. *' A great door and effectual " 
 was opened to the heathen world. The Macedonian 
 cry was heard speaking with a new power and 
 pathos. Many hearts heard it and responded. A 
 great impulse was given to the missionary spirit and 
 happy co-operation of the different churches in the 
 presence of the appalling need of the world was 
 shown. The veiy year that the first letters came 
 from Carey and Thomas, Dr. Bogue made an 
 appeal for funds to support at least twenty or thirty 
 missionaries. Within a month two men stood pledged 
 for X600 to equip the first six volunteers for the 
 mission to the South Seas. 
 
 In 1795 the London Missionary Society was or- 
 ganized on the broad basis of Catholic Christianity. 
 The following fundamental principle was announced : 
 " The design is not to send Presbyterian ism, Inde- 
 pendency, Episcopacy, or any other form of church 
 order or government, but the glorious Gospel of the 
 blessed God to the heathen." ^'We are called 
 
 •A ". 
 
 i4 
 
 !i 
 
 S 1 ( , 
 
 nil 
 
98 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 together," said Dr. Bogue, " for the funeral of big- 
 otry ; and I liope it will be buried so deep as never 
 to rise again." 
 
 Scotland, too, caught the evangelistic fervor, and 
 before many months X12,000 had been forwarded to 
 London. The good ship Duff was purchased and 
 fitted out at a cost of XI 2,000 for a voyage to the 
 Southern Seas. Captain James Wilson, a man con- 
 verted after an almost unparalleled career of ad- 
 venture as a seaman, a soldier at Bunker's Hill, and 
 a chained captive of Hyder Ali in India, offered his 
 gratuitous services as captain. Twenty-nine persons 
 weie solemnly set apart as missionaries. Only four 
 of the number were ordained, one was a physician, 
 the others were chiefly artisans. 
 
 " Hoisting the mission flag — three white doves 
 with olive branches on a purple field — the Duff set 
 sail for Tahiti, the crew singing the hymn, * Jesus, 
 at thy command we launch into the deep ! ' " 
 
 Thus, only three years and a half after the de- 
 parture of Carey and Thomas, this much greater 
 expedition was launched. For nearly two years not 
 a word was heard of the Duff. After battling with 
 fearful storms off Cape Horn, and then, baffled, 
 facing about to beat her way past the Cape of Good 
 Hope through two hundred and sixty-two degrees of 
 longitude, she at length reached the Island of Tahiti. 
 After a voyage of 61,000 miles, the tempest-driven 
 Duff at last lay at anchor again in the Downs. 
 
 Five months after her arrival in the Downs, the 
 
EARLY PROGRESS OF MISSIONS. 
 
 99 
 
 Duff sailed again with a new contingent of niission- 
 aries, forty-six in number, including seven children. 
 But disaster followed her, and the home committee 
 were stunned by the intelligence that she had been cap- 
 tured by a French privateer off Rio Janeiro, and sold 
 as a prize. The missionaries were sent home, and 
 the money lost was £10,000. With the Duff sailed 
 Dr. Vanderkemp with three companions in a convict 
 ship to begin the glorious work among the Hotten- 
 tots in South Africa. In two years recruits of six- 
 teen men had followed. 
 
 The missionary wave, meanwhile, spread through- 
 out Britain. Nevertheless, much opposition was 
 encountered. One of the directors of the East India 
 Company declared that he would rather have a band 
 of devils in India than a band of missionaries. In 
 the synod of the Church of Scotland, Mr. Hamilton, 
 of Gladsmuir, affirmed the idea of missions to be 
 highly preposterous. A collection on their behalf 
 would, he said, " no doubt be a legal subject of penal 
 prosecution." Dr. Ei-skine made a memorable reply, 
 prefaced by the exclamation, " Moderator, rax me 
 that Bible," and from the Word of God he mightily 
 enforced the obligation to evangelize the world. 
 
 In 1799, one of the greatest of missionary organi- 
 zations, that afterwards known as the Church Mis- 
 sionary Society, was organized, and in India, in 
 Ceylon, in Africa, in New Zealand and in the 
 Southern Seas, in the West Indies and in many dark 
 places of the earth, were planted successful missions 
 
II 
 
 
 i: 
 
 Mi 
 
 f>l 1 
 
 
 100 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and were won notable victorieH of light against dark- 
 nesH, of truth against error. 
 
 For twelve years the faith of the missionaries of 
 Tahiti was sorely tried. That long time of trial 
 seemed one of absolute failure. Atlength, we read, 
 ** King Pomare was the first to ask for baptism. The 
 idols were thrown away, the priests even joined in 
 burning them. The heathen party made a desperate 
 stand. They attacked the Christians, and were de- 
 feated. The clemency of the king so impressed tb'^m 
 that they too joined the winning side. Within a 
 few years, Tahiti l)ecame a Christian island, though 
 much remained to be done for the instruction of 
 the people and for the deepening of their spiritual 
 life." 
 
 It will be impossible to give in detail the record of 
 progress throughout the century and characterization 
 of individual missionaries. We can only select a 
 few types of the chief soldiers of this new crusade. 
 
 The country to which many of the early mission- 
 aries turned their thought was the great British de- 
 pendency of India. It was a field presenting the 
 greatest difficulties, but promising the greatest tri- 
 umphs. Under the domination of a great commer- 
 cial Company, nominally Christian, but worshipping 
 mammon mo;e than God, it was a forbidden land, 
 much as Thi\>et is to-day. Yet then, as now, India 
 was the most interesting mission field in the world. 
 Its 290,000,000 people are the most acute, intelligent 
 and cultured of pagan races. In this field some of 
 
EARLY PROORESS OF MISSIONS. 
 
 101 
 
 the noblest nuHHioiiaiy heroes have labored, and some 
 of the grandest missionary triumplis have been won. 
 Macaulny lias given us, in his essay on Clive, a bril- 
 liant picture of that gorgeous Inde, which — 
 
 with richest Itand 
 Showers on her kings barbaric pearl and gold, 
 
 of its ivory palaces, its stately temples ; " the burning 
 sun ; the strange vegetation of the palm and the 
 cocoa trees ; the rice-iield and the tank ; the huge 
 trees, older than the Mogul Empire, under which the 
 village crowds assemble ; the thatched roof of the 
 peasant*s hut, and the rich tracery of the mosque, 
 where the Imaum prayed with liis face to Mecca ; 
 the drums, and bannei's, and gaudy idols ; the devotees 
 swinging in the air ; the graceful maiden, with the 
 pitcher on her head, descending the steps to the 
 river-side; the black faces, the long beards, the 
 yellow streaks of sect ; the turbans and the flowing 
 robes ; the spears and silver maces ; the elephants 
 with their canopies of state ; the gorgeous palanquin 
 of the prince, and the close litter of the noble lady ; 
 the halls where servitors laid gold and perfumes at 
 the feet of sovereigns ; the wild moor where the 
 gypsy-camp is pitched ; the bazara humming like 
 beehives with the crowds of buyers and sellers ; the 
 jungle where the lonely courier shakes his bunch of 
 iron rings to scare away the hyenas." 
 
 Yet the story of the conquest of an empire by a 
 merchant'^ clerk with a handful of troops, where the 
 
 11 
 
'i , 
 
 II 
 
 •I i 
 
 102 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 foot of an Alexander had faltered, is to many an 
 unfamiliar one. Upon this wonderful story we will 
 not now enter, but merely give a single chapter — the 
 record of a short but brilliant life — in the grander 
 story of the conquest of India for Christ and Chris- 
 tianity. 
 
 Henry Martyn was the first Englishman to respond 
 to the call of the Church Missionary Society for 
 laborers in this fertile vineyard. He spent only six 
 years in India, and died at the early age of thirty-two. 
 Yet he has been called, not without reason, the firsu 
 great missionary of the English Church since Boni- 
 face, the Apostle of Germany. His brief life and he- 
 roic death have been an inspiration to missionary 
 effort throughout the world. 
 
 Henry Martyn was born at Truro, Cornwall, 1781. 
 His father had been a working miner at Gwenap, 
 but by energy and industry — learning to read, write 
 and cipher in the pauses of his labor — he became in 
 turn mine captain and office clerk. His uncle was a 
 trustee of the Wesleyan chapel, but the boy was 
 brought up as a strict adherent of the Established 
 Church. After an early training at grammar school, 
 he went up to Oxford at fourteen, but failed to pass. 
 A little later he went to Cambridge, and in three 
 years won fame as " senior wrangler." " I had ob- 
 tained my highest wishes," he wrote, *' but was sur- 
 prised to find that I had grasped a shadow." He 
 found that " fame," he said, " concealed a death's 
 head undsr a mask of beauty." 
 
1781. 
 renap, 
 
 write 
 ime in 
 was a 
 )y was 
 Wished 
 [chool, 
 
 pass. 
 
 three 
 lad ob- 
 is sur- 
 «' He 
 leath's 
 
 wells for (loniL'Stic Use. 
 irs, often 
 
 1'^ 
 
41 
 
 ii 
 
 THE TEACIIKRS AND NORMAL STUDENTS GIRLS' TRAINING SCHOOL, MADURA. 
 
 The true regeneration of In<lia will i-ome from the education of its women, hitherto con- 
 demned in zenana-s and harems to idleness and ignorance. 
 
 103 
 
EARLY PROGRESS OF MISSIONS. 
 
 103 
 
 OL, MADURA. 
 I, hitherto con- 
 
 The sudden death of his father, and the prayers of 
 a pious sister, touched his heart. He began to search 
 the Scriptures and to find a new joy in holy things. 
 The " Imitation of Christ," of old h, Kempis, was a 
 stepping-stone to the divine life. He had chosen the 
 study of law, but he now gave it up to become a 
 preacher of the cross. His purpose was to become a 
 diligent worker in the home-field, but a chance men- 
 tion — or was it chance ? — of the laboi-s of Carey in 
 India turned his attention to foreign missionary 
 work. 
 
 At length an opportunity occurred to accept a 
 chaplaincy in the East India Company. This was 
 not what he wanted, but active mission work among 
 the heathen ; yet it was a step, and a long one, in 
 that direction. After waiting three months for the 
 fleet — it was a large one of fifty transports and five 
 men-of-war — to make ready, it had no sooner sailed 
 than it was driven into Falmouth and delayed a 
 month longer, and the pang of parting had again to 
 be undergone. 
 
 The horror of the long voyage to India cannot be 
 exaggerated. Martyn was mercilessly ridiculed by all 
 the officers on board but one. One service on a 
 Sunday was grudgingly allowed him ; and at this 
 service the poor sickly young priest of twenty-four 
 felt himself compelled by the insolent profligacy of 
 those on board to denounce, for several successive 
 weeks, the judgment of God upon sin. The whole 
 ship was in mutiny against him. The mockery con- 
 

 104 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 tinued to the end of the ten months' voyage. His 
 farewell sermon off the mouth of the Hooghly awoke 
 nothing but ribald revilings ; and so, through as ap- 
 palling a fire as ever hero passed, Martyn entered 
 "into the vineyard of St. Bartholomew and Pan- 
 tsenus, of Ziegenbalg and Schwai'tz." 
 
 In October, 1766, he sailed up the Ganges to his 
 station at Dinapore. He maintained at his own ex- 
 pense five schools for native children. He especially 
 studied, late and early, the native languages. After 
 two years he was transferred to the teeming city of 
 Cawnpore — destined to become in after times the 
 theatre ot such lurid tragedies. Here he began to 
 preach to the natives, and by the distribution of alms 
 secured congregations of from five to eight hundred 
 beggars. He was often interrupted with groans, 
 hissings, cursings, blasphemies and threatenings ; but 
 to the last he never saw any fruit of his preaching. 
 
 Yet this preaching was not entirely barren. One 
 day a clever and learned young Mussulman amused 
 himsejif and friends with tlie " foolishness of the 
 Feringhee padre." Yet the Word sank into his soul 
 and led to his conversion, and he was the means of 
 bringing thirty-nine of his countrymen to embrace 
 Christianity. But of this Martyn knew nothing 
 when he died. He had only baptized one aged 
 Hindu woman. " Even if I never should see a na- 
 tive converted," he wrote at Madras in 1806, *' God 
 may design, by my patience and continuance in the 
 work, to encourage future missionaries." 
 
 ' I 
 
EARLY PROGRESS OF MISSIONS. 
 
 105 
 
 Martyn's great work, however, was his translation 
 of the Scriptures, for which his linguistic skill gave 
 him marked advantages. He spoke Italian and 
 French, as well as Bengalee and several Indian dia- 
 lects ; he preached in Hindustani ; he wrote his 
 diary in Greek or Latin ; he said his prayers in Latin 
 or Hebrew; he read Arabic and Sanscr'^,. He trans- 
 lated the whole New Testament into Hindustani and 
 Urdu and into Persian twice over. He translated 
 the Psalms also into Persian, and the gospels into 
 Judaeo-Persic. He translated the Pr.iyer-Book into 
 Hindustani. And this does not exhaust the list of 
 his compositions in Oriental tongues. 
 
 On September 30, 1810, his work at Cawnpore 
 was crowned by the opening of the church, for 
 which he had long prayed and labored. The bell 
 sounded for the fii-st time over this land of darkness. 
 Marty n was ordered by the doctors to take a sea 
 voyage for his health. He determined to go to 
 Persia, and correct his Persian New Testament, in- 
 tending afterwards to go on to Arabia and make an 
 Arabic version there. In much weakness he made 
 the terrible overland journey through Pei-sia. The 
 thermometer rose at times to 126°. He had to wrap 
 his head and body in wet towels to prevent sunstroke. 
 But he stayed his soul with the thought of the land 
 where " the sun shall not shine on them nor any 
 heat." 
 
 At length he reached Shiraz, the "Athens of 
 Pereia," but a very Sodom of wickedness, lie pro- 
 
 Infl 
 
I 
 
 106 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ceeded at once, amid much opposition, with the re- 
 vision of his translation of the isew Testament, 
 preaching the while its blessed evangel. In a year 
 it was completed, but not a single convert was the 
 result of his labora. For two months Martyn lin- 
 gered on the brink of death, but rallied sufficiently 
 to attempt a ride of one thousand three hundred 
 miles across the highlands of Asia Minor to Con- 
 stantinople. As he crossed the Araxes and passed 
 beneath Mount Ararat, he reflected : " On the peak 
 of that hill the whole Church was once contained. 
 It has now. spread far and wide to the ends of the 
 earth, but its ancient cradle knows it no more." 
 
 From Erivan to Kars and Chi^ik he rapidly trav- 
 eled. His cruel Tartar guide toois. no notice of his 
 illness, but forced him on. At last, in utter loneli- 
 ness, without a friend to wipe the death dews from 
 his brow, or speak a word of Christian cheer or 
 solace, the peerless missionary entered into rest. 
 Near that very spot, fifteen centuries before, the 
 Golden-mouthed Chry^jostom, the greatest preacher 
 of the early Church, in exile and suffering, had 
 ended his life of strange vicissitude. Thus are the 
 severed ages linked together by the bonds of spiritual 
 kinship of Christ's faithful confessoi-s and martyrs : 
 
 Still the race of hero spirits 
 Pass the torch from hand to hand. 
 
 Over the lonely grave of Martyn is a simple 
 obelisk, inscribed in English, Armenian, Persian and 
 
EARLY PROGRESS OF MISSIONS. 
 
 107 
 
 he re- 
 iment, 
 X year 
 Evs the 
 n lin- 
 jiently 
 mdred 
 > Con- 
 passed 
 3 peak 
 tained. 
 of tlie 
 
 » 
 
 y trav- 
 of his 
 loneli- 
 
 from 
 eer or 
 
 rest, 
 e, the 
 eacher 
 had 
 re the 
 iritual 
 ityrs : 
 
 Turkish, with a brief record of him who " was known 
 in the East as a Man of God." Jn the following 
 lines Lord Macaulay commemorates his death : 
 
 *' Here Marty n lies I in manhood's early bloom 
 The Christian hero found a Pagan tomb ; 
 Religion, sorrowing o'er her favorite son, 
 Points to the glorious trophies wliich he won — 
 Eternal trophies, not with slaughter red, 
 Not stained with tears of hopeless captives shed ; 
 But trophies of the cross. For that dear name 
 Through every form of danger, death, and shame, 
 Onward he journeyed to a happier shore, 
 Where danger, death, and shame are known no more." 
 
 i)i this brave soul, consumed with the zeal of 
 God' : House, Sir James Stephen writes : " Martyn's 
 is the one heroic name which adorns the annals of 
 the English Church from the days of Elizabeth to 
 
 our own. 
 
 j> 
 
 simple 
 in and 
 
I 
 
 ■--.ra 
 
 108 RELIGIOUS PROGRESS IN THE CENTUBY. 
 
 CHAPTER XII. 
 
 METHODISM AND MISSIONS. — DR. THOMAS COKE. — 
 RECENT PROGRESS IN INDIA. 
 
 In 1816 the Wesleyan Missionary Society was 
 organized to carry on the work begun by Dr. Thomas 
 Coke, who has won the honorable distinction of being 
 the father of Methodist Missions. It was he who 
 inspired Methodism with its special characteristic of 
 missionary zeal. John and Charles Wesley had, as 
 early as 1735, gone as missionaries to Georgia, On 
 shipboard they came in contact with a number of the 
 Moravian Brethren, so notable for their missionaiy 
 enthusiasm. After a short sojourn in Georgia, John 
 Wesley paid a visit to the Moravian settlement at 
 Herrnhut, in Bohemia, and became more deeply 
 imbued with their religious devotion and consecra- 
 tion. 
 
 During the rest of the Wesleys* lives their labors 
 were confined chiefly to Great Britain and its sister 
 island, but no foreign missionaries ever exceeded in 
 zeal and devotion and success their sacred ministra- 
 tions. They carried the tidings of salvation to regions 
 where it was before unknown. Amid markets, fair- 
 grounds and coal-pits they boldly proclaimed their 
 
METHODISM AND MISSIONS. 
 
 109 
 
 message. On the mountains of Wales, among the 
 tin mines of Cornwall, on the chalk downs of Surrey, 
 in the hop-fields of Kent, in the fenlands of Lincoln- 
 shire, in the cornfields of Huntingdon, on the wolds 
 of Wiltshire, and among the lakes of Cumberland 
 they proclaimed the joyful tidings to eager thousands. 
 
 They adapted themselves to the capacity of minei"S 
 and pitmen, of uncouth rustics and rude fishermen. 
 They recognized in the ignorant and embruted the 
 sublime dignity of manhood. From the ranks of 
 those who were rescued from degradation and 
 sin arose a noble band of fellow-workers — earnest- 
 souled and fiery-hearted men : men who feared not 
 death nor danger, the love of Christ constraining 
 them. 
 
 True to its providential mission Methodism has 
 ever remembered the exhortation of its founder, not 
 only to go to those who need it, but to those who need 
 it most. It has delighted to remember the forgotten, 
 to visit the forsaken, to succor the neglected, to 
 seek and to save that which is lost. As if prescient 
 of the destined universality of the Church which he 
 planted, John Wesley with prophetic soul exclaimed, 
 " The world is my parish." 
 
 On many a field of sacred toil have the ministers 
 of the church which he founded vindicated its title 
 to the distinction of being pre-eminently a missionary 
 church — amid the cinnamon groves of Ceylon, in the 
 crowded bazars or tangled jungles of India, among 
 the teeming populations of China, beneath the feathery 
 
 Sill 
 
110 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 foliage of the tropic palm in sunny islands of the 
 Southern Seas, in the Zulu's hut and the Kaffir's 
 kraal, and beside the mighty rivers which roll in 
 solitary grandeur through the vast wilderness of the 
 Canadian North- West. With a prouder boast than 
 the Roman poet, they may exclaim, " What place 
 now, what region in the world is not full of our 
 labor?"* 
 
 To no man does Methodism owe more its missionary 
 character than to the Rev. Thomas Coke, D. C. L. 
 This marvellous man, of puny form but of giant 
 energy, with a burning zeal kindled at the altar of 
 eternal truth, like the angel of the Apocalypse flying 
 abroad under the whole heaven with the everlasting 
 gospel, — preached the glad evangel of God's grace in 
 both hemispheres. He became the founder of Wes- 
 leyan missions in the East and West Indies, and the 
 first bishop of American Methodism — a church now 
 boundless as the continent. After crossing eighteen 
 times the stormy sea, he was at last buried in its 
 depths, whose waters, like his influence, encompass 
 the world. 
 
 He was born three yeai*s before the middle of the 
 century, 1747, and spent his early years amid the ro- 
 mantic surroundings of " Usk and Camelot," the scene 
 of the legendary exploits of King Arthur and the 
 knights of the Round Table. In his sixteenth year 
 
 * Quis jam locus 
 
 Quae regio in terris nostri non plena laboris ? " 
 
 Virg. ^71. vv. 463, 404. 
 
 I ■■ : 
 
'i 
 
 KCNJKK'l' SlN(iIIS To.MH, LA IIOMi:. 
 
 Tlio Hindi Ml rnjali- lavislicil uiitoM wiiiltli uihiii iIk ir tonilis, Tlint of I lie Tiij Miilial is saiil tn 
 
 lie liio most lii'tiuiilul .•.InictiUL' in tiie uoilii. 
 
 
 
 ^-^-''■•^- 
 
 TIIE SARAH TUCKER TRAINING INSTITUTION FOR GIRLS, 
 AT PALMAfOTTAH. 
 
 1 ' 
 
 iiii 
 
F0RTRK8S TEMPLE OF MIR ALAM. 
 
 Ul 
 
METHODISM AND MISSIONS, 
 
 111 
 
 if 
 
 he was registered as gentleman-commoner at Jesus 
 College, Oxford. Tlie luuidsome young patrician 
 student was not proof against the seductions of 
 Oxford society. He unhappily fell into evil haliits, 
 and even became infected with the infidel principles 
 which were then too much in vogue at the univei-sity. 
 He graduated with distinction, and sliortly after his 
 coming of age was elected to the chief magistracy of 
 his native town. But, resolved to live a life of active 
 beneficence, he entered holy orders in the humble 
 rank of a village curate. His church became crowded, 
 and to accon nodate the increased congregation, he 
 erected a gallery at his own expense. He preached 
 with increasing fervor, and without the " regulation 
 manuscript. " He held special religious services out 
 of church hours, and on week-evenings, in remote 
 parts of liis parish. He was no longer the ejisy- 
 going card-playing parson of his early incumbency, 
 but a " dangerous fanatic." The over-earnest curate 
 was soon dismissed by his rector, admonished for his 
 *' irregularities " by tlie Bishop of Bath and Wells, 
 and at length expelled from his church. 
 
 The sentence of his expulsion was abruptly an- 
 nounced at the close of the morning service in the 
 presence of the congregation. By a preconcerted 
 scheme, as he passed out of the door, the bells rang 
 out a dissonant peal — a sort of ecclesiastical " Rogue's 
 March" — by way of valediction to the expelled 
 pastor. 
 
 He resolved to cast in his lot with the despised 
 
fi' 
 If: 
 
 112 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and persecuted Methodists, and to espouse the toils 
 and hardships of the life of an itinerant preacher. 
 Providence v. as opening for him a wider career than 
 addressing a few rustics in an obscure hamlet. He 
 was to become a mighty missionary organizer, whose 
 beneficent influence was to be felt on earth's remotest 
 shores and to the end of time. 
 
 John Wesley was now in his eighty-first year, and 
 the care of all the churches and his vast correspon- 
 dence WAS a burden which he gladly shared with this 
 energcjtin son in the gospel, now in the vigor of his 
 thirtieth year. He used to say that Dr. Coke was 
 his right hanr*. 
 
 In the course of his itinerations. Coke revisited his 
 former parish, from which he had been so heartlessly 
 expelled. But the 'imple rustics found that they had 
 lost their bast ?"riend, and 'welcomed him back with 
 joy. The bells that rajig him out chimed merrily at 
 his return. 
 
 Dr. Coke was soon to enter upon what might be 
 called his foreign missionary work. John Wesley 
 appointed him to be superintendent of the Methodist 
 societies in America. Into the controversy to which 
 that act gave rise, we shall not now enter. 
 
 Coke forthwith began ranging through the Amer- 
 ican continent from Massachusetts to Georgia, a true 
 bishop of souls, feeding the flock scattered through 
 a primeval wilderness. Already he was meditating 
 the vast missionary enterprises which are the glory 
 of Methodism. He opened a correspondence with 
 
METHODISM AND MISSIONS. 
 
 113 
 
 India and Africa, and visited the Channel Islands as 
 a key to missionary operations in France. The first 
 field for the extension of the gospel, however, that 
 seemed indicated by Providence was Newfoundland, 
 Nova Scotia and Canada. Thither, in 1768, Dr. Coke 
 and three fellow-preachers were sent by the English 
 Wesleyan Conference. 
 
 The project of reaching Halifax had to be aban- 
 doned, and running before a storm, they reached, 
 on Christmas Day, the port of Antigua, in the West 
 Indies. As Dr. Coke walked up the street of the 
 town, he met a ship-carpenter and local preacher, 
 John Baxter by name, who had under his care a 
 Methodist society of near two thousand souls, all 
 blacks but ten. Twenty-eight years before, an 
 x\ntigua planter, Nathaniel Gilbert, heard John 
 Wesley preach at Wandsworth, in England. The 
 good seed took root in his heart and he brouglit the 
 precious germs to his island home, where they became 
 the source of West India Methodism, which, in turn, 
 was one of the chief metms of Negro emancipation, 
 and the beginning of the great movement of African 
 evangelization. Dr. Coke ranged from island to 
 island, sowing the seed of the kingdom in the good 
 and honest ground of those faithful African hearts. 
 
 Again and again the indefatigable evangelist 
 
 revisited those sunny islands, which seem to have 
 
 possessed a strange fascination to his soul. Amid 
 
 privations, pestilence, shipwrecks, and sometimes 
 
 bitter persecution, the missionaries toiled on till a 
 » 8 
 
 m 
 
H 
 
 I 
 
 I 
 
 1; 
 
 V: 
 
 
 114 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 free Christian civilization took the place of slavery, 
 superstition, cruelty and barbarism. 
 
 The French Revolution and the fall of the Bastille 
 inspired a hope that the barriers to the gospel had 
 been broken down ** in the white fields of France." 
 Dr. Coke and M. de Queteville, a Guernsey Metho- 
 dist, proceeded to Paris to open, if possible, a mission. 
 In that city of amusements and pleasure, where, as 
 one of its own wits has said, four-fifths of the people 
 die of grief,* they could get a congregation of only 
 six persons, and were warned to depart or they would 
 be hanged on a lamp-post. They felt that the oppor- 
 tunity for the evangelization of France had not yet 
 come. 
 
 At length Dr. Coke was permitted to see the 
 successful inauguration of an African Mission, the 
 precursor of subsequent glorious moral victories 
 among the Kaffirs, Hottentots, Fingoes, Bechuanas, 
 Zulus and other tribes of that benighted land. On 
 the abolition of the slave trade, the British crown 
 established in Sierra Leone the colony of Freetown, 
 as an asylum for stolen negroes rescued from re- 
 captured slave ships. Here, in 1811, four volunteer 
 missionaries were sent. Notwithstanding the more 
 than decimation of the missionary ranks by the 
 deadly climate, the work has been maintained, till in 
 thirty chapels assemble more than twenty thousand 
 
 * Paris, ville d'amusements, des plaisirs, ou les quatre- 
 cinqui^mes des habitants meurent de chagrin. — Chamfort, 
 " Caracteres et Anecdotes." 
 
METHODISM AND MISSIONS. 
 
 115 
 
 native Methodists who have abandoned their vile 
 fetichism for a pure spiritual worship, and five 
 thousand children crowd the mission schools. 
 
 Coke was now about to inaugurate his last and great- 
 est missionary enterprise. For many yeai-s the spirit- 
 ual destitution of India had lain heavy on his heart. 
 On the banks of the Indus a merchant's clerk had 
 conquered an empire. With three thousand troops, on 
 the plains of Plassey, he routed an army of sixty 
 thousand, with the loss of only two and twenty men, 
 and laid the foundations of Britain's Indian depend- 
 ency of 290,000,000 souls. But, though open to Eng- 
 lish commerce, India, by the decree of the Company 
 of Leadenhall Street, was closed to Christ's gospel. 
 But " India," wrote Dr. Coke, " still cleaved to his 
 heart ; he could give up all for India." 
 
 Friends remonstrated against a man in his sixty- 
 sixth year, worn with toil and heavy cares, bmving 
 the perils of a long sea voyage and residence in the 
 torrid zone ; but it was in vain. "I am now dead 
 to Europe," he wrote, " and alive to India. God 
 Himself has said to me, ' Go to Ceylon,' " and go he 
 would. 
 
 In the Indian Ocean Coke's health rapidly de- 
 clined. On the morning of the third of May his 
 servant knocked at his cabin door to awake him at 
 the usual time of half-past five o'clock. He heard 
 no response. Opening the door he beheld the life- 
 less body of the missionary extended on the floor. 
 The same day, as the sun sank below the Indian 
 
 ■I'i. 
 
 I';t 
 
^Hi 
 
 
 
 9ai 
 
 
 1 
 
 1 
 
 111 1 
 \f' i 
 
 1 
 
 
 1 
 
 i!: 
 
 ■1 
 
 11 ;; I 
 
 116 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Ocean, the body of the tireless missionary was buried 
 in its depths. 
 
 His comrades in toil with heavy hearts proceeded 
 on their voyage, and after a passage of twenty weeks 
 reached Bombay. But God raised tl ».ra up friends 
 and opened the way before them. On reaching 
 Ceylon they were hospitably lodged in the Govern- 
 ment House. Lord Molesworth, the commandant, 
 who, with his troops, attended the first service, w J 
 so deeply impressed by the sermon that he left a 
 dinner party to kneel in prayer with the missionaries 
 till he found peace in believing. Soon after, return- 
 ing to England, his ship was lost with all on board 
 save two or three. While it was sinking, he walked 
 the deck, pointing the terrified passengers to the 
 Saviour of men. As he embraced Lady Moles- 
 worth they sank into the waves, locked in each 
 other's arms, and thus folded together in death they 
 were washed ashore. Such were the first fruits of 
 the Methodist Mission in Ceylon. Another trophy 
 of that first sermon became the first native mission- 
 ary to Asia. 
 
 The death of Dr. Coke was the beginning of a 
 new era in the history of Wesleyan missions. In 
 Ceylon, in India, in China, in South and West 
 Africa, in the West Indies, in Australia and Poly- 
 nesia, multitudes of degraded and superatitious 
 pagans have been raised from most abject depths of 
 degradation to the dignity of men and prepared for 
 the fellowship of saints. 
 
METHODISM AND MISSIONS. 
 
 117 
 
 The greatest work accomplished by those pioneer 
 Indian missionaries, Carey, Marshraan and Ward, 
 the cobbler, weaver and printer, waa the translation 
 of the Scriptures into the languages of India. Al- 
 though the orieiiial learning of these men secured 
 them in time large incv>me from the East India Com- 
 pany, they yet continued to live poor that their great 
 translation might be published. Beside giving their 
 lives to missionary toil, they and their families per- 
 sonally contributed nearly £90,000 to this great 
 work. Eventually there issued from the Serampore 
 press translations of the Bible in forty languages 
 and dialects of India and Central Asia. On the 
 recent centenary of their mission Sir Charles Aitchison 
 thus emphasized the supreme importance of their 
 work : — 
 
 <<<l 
 
 " The Bible is the best of all missionaries. Mis- 
 sionaries die ; the printed Bible remains forever. It 
 finds access through doors that are closed to the 
 human foot, and into countries where missionaries 
 have not yet ventured to go. ... No book is more 
 studied in India now by the native population of all 
 parties than the Christian Bible." 
 
 Another missionary agency of first importance was 
 the higher education of the natives. To this Carey 
 and his colleagues made a magnificent contribution 
 in the erection of the Serampore College. The great 
 leader of this movement was Dr. Alexander Duff. 
 Trained under Dr. Chalmen^ at St. Andrews, he be- 
 came the first missionary of the Church of Scotland. 
 
 ;^i 
 
 ; r 
 ■ X', 
 
(I 
 
 I 
 
 iii 
 
 118 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 On his way to India he was twice shipwrecked. At 
 Cape Town he lost all his effects except his Bible, 
 which was picked up on the seashore. In 1829 he 
 reached Calcutta and opened a school with five 
 pupils. In a week he had three hundred. The suc- 
 cess of the school caused a panic among the orthodox 
 Hindus. Many converts were won from the upper 
 classes, and many of these became Christian minis- 
 ters, catechists or college professors. Drs. Duff, 
 Williams and Anderson, in the three great cities of 
 Calcutta, Bombay and Madras, founded Christian 
 colleges, which have largely moulded the higher 
 classes of India. 
 
 The terrible Mutiny of 1857 was a crisis in the 
 liistory of India and its missions. It superseded the 
 government of John Company, which was opposed 
 to missions, by that of Queen Victoria, who was their 
 friend. One of the first results was a proclamation 
 of political liberty and religious toleration. The 
 Queen returned to Lord Derby the first unsatisfac- 
 tory draft of this proclamation with a message that 
 *' Such a document should breathe feelings of gener- 
 osity, benevolence and religious toleration." With 
 her own hand she inserted these words : " Firmly 
 relying ourselves on the truth of Christianity, and 
 acknowledging with gratitude the solace of relig- 
 ion ; " and at the close she added : *' And may the 
 God of all power grant to us, and to those in author- 
 ity under us, strength to carry out these our wishes 
 for the good of our people." 
 
TYPICAL VILLAGE IN INDIA. 
 
 There are in India many lumdre.ls of villaw.s like tl.is. P.eacl,in« in tiu- l.a/mir 
 and streets the missionary finds liis most successful Held. 
 
 UK 
 
 jiSd 
 
 I 
 
 i 
 
 
 ■ m 
 
1 
 
 n 
 
 
 i 
 
 i 
 
 1 
 
 ! 
 
 
 i 
 
 il 
 
 i; '■! 
 
 
 .,....,,,„, r,|,|iiiii:;":!|'i;if St';!!iii*iti!PSJ • ■ .;!,ri,:feliailllU'a:l/i;iliil!ii;iii :i .... 
 
 HKITISII BUNGALOW, INDIA. 
 
 Tlio wise and just niU' of the Britisli in India lias substituted for the intestine war and 
 oppression, an imiiartial administration of justiee throughout the land. A mere 
 liandful of Britisli olVieials mould the destinies of millions. 
 
 119 
 
METHODISM AND MISSIONS. 
 
 119 
 
 Since the Mutiny the number of missions has in- 
 creased fourfold. That great crisis made the nation 
 realize the cowardly character of its religious policy 
 in India. Lord Lawrence, one of the best Governor- 
 Generals that India ever had, declares : " I believe 
 that what more stirred up the Indian Mutiny than 
 any other thing was the habitual cowardice of Great 
 Britain as to her own religion." 
 
 In the early years of the century tlie Company 
 showed intense opposition to missions and spent im- 
 mense sums in supporting idolatiy. To bolster up 
 paganism, it prohibited missionary work in its terri- 
 tories and acted as church-wardens to Juggernaut. 
 But soon the influence of missions was felt. In 1829 
 Lord William Bentinck put an end to suttee, or the 
 burning of widows on their husbands' funeral pyre. 
 But even as late as 1837 Sir Peregrine Maitland, 
 Commander-in-Chief of the Madras army, resigned 
 his position rather than pay official honor to an idol. 
 
 It is only by looking back through a hundred 
 years that we realize the marvellous progress that 
 has been made. At the beginning of this century 
 there were not more than ten missionaries in India. 
 Now over two thousand missionaries, both men and 
 women, are at work throughout almost every district 
 of this great dependency. Great Britain, America, 
 Canada, Australasia, Germany, Sweden and Denmark, 
 are all represented in this work. " The army, too," 
 says Mr. Graham, " is inter-denominational — Presby- 
 terians, Episcopalians, Lutherans, Baptists, Metho- 
 
 ^^1 
 
Hi^^ ! 
 
 11 1 
 
 li ''' 
 
 i 
 
 if!,; 
 
 1 
 
 120 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 dists, Congregationalists, Friends, etc., all, with few 
 exceptions, working in harmony, dividing the land 
 between them, and meeting in provincial and gen- 
 eral conferences for mut ' help. The ecclesiastical 
 differences which bulk largely at home are at least 
 minimized in face of the great common task." 
 
 Though later entering the field than some others, 
 the American Methodist Mission, founded by Dr. 
 Butler, and lately expanded by Bishop Thoburn, has 
 achieved marvellous results. 
 
 !?i ' 
 
 L 
 
EARLY MISSIONS IN THE SOUTHERN SEAS. 121 
 
 CHAPTER XIII. 
 
 EARLY MISSIONS IN THE SOUTHERN SEAS. 
 
 Nowhere have the triumphs of missions been 
 more striking than in the sunny islands of the 
 Southern Seas. The discovery by the gallant Tas- 
 man of those beautiful coral-fringed islands, with 
 their splendid vegetation and their feathery foliage 
 of tropic palms, seemed to the eyes of astonished 
 Europe like the unveiling of a lovely paradise. 
 
 When visited by Captain Cook, a hundred years 
 later, the fancied mildness of disposition of the in- 
 habitants of the group to which we refer procured 
 for them the name of the Friendly Islands. But a 
 more intimate acquaintance showed that these lovely 
 islands were truly " dark places of the earth, full of 
 the habitations of cruelty." It turned out that 
 these Friendly Islanders were almost constantly at 
 war among themselves ; that they were cannibals, 
 polygamists and idolaters ; and that they stood in 
 need of the Gospel as much as any people who ever 
 lived on the face of the earth. 
 
 When the London Missionary Society was organ- 
 ized in the year 1795, their fii-st enterprise, as we 
 have seen, was a mission to the Friendly Islands. 
 
 11 
 
i 
 
 ;i 
 
 122 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Tlio strangers were kindly received by the chiefs 
 and people of Tonga, not so much, perhaps, from re- 
 gard to the object of their mission, as from the liope 
 that they might become possessed of some of the 
 goods they had brought witli them ; for they were 
 well supplied with various articles of merchandise — 
 iron, edged tools, lish-hooks, and other commodities 
 which were highly prized by the natives. 
 
 This transient friendliness, however, soon became 
 changed to virulent liatred and treachery. The 
 mission premises were plundered and destroyed by 
 the savages, and three of the missionaries were 
 cruelly murdered. Not till twenty years later was 
 another attempt made to plant a mission in this un- 
 friendly soil by the Rev. Walter Lawry, a Wesleyan 
 missionary. For a while the kindness of the natives, 
 and their readiness to receive instruction, raised his 
 hope of success, and he wrote home for more mis- 
 sionaries, a surgeon, a printer, teachers, books and 
 articles for barter. Soon the characteristic fickleness 
 and superstition of the people were again mani- 
 fested. After fourteen months of arduous labor, 
 the mission had, for a time, to be relinquished. 
 But two years later it was resumed under brighter 
 auspices. Schools were established, which were 
 soon attended by hundreds of children, who made 
 rapid progress in learning to read, as well as in 
 committing to memory hymns, prayers, and lessons 
 from Scripture. 
 
 The King of Haabai, who afterwards became the 
 
EAKLY MISSIONS IN THE SOUTHERN SEAS. 123 
 
 celebrated King George of the whole of the Friendly 
 Islsmds, visited Tonga in j^yrson, and begged ear- 
 nestly for a missionary, lie had begun to observe 
 tlie Christian Sabbath by ceiising from work and 
 from amusement, and when he could not procure a 
 missionary, he employed an English sailor to read 
 prayers in a house which was used as a chapel on 
 Sundays. 
 
 From this period the missionaries were encouraged 
 by evidences of a deeper spiritual work of grace 
 among the people. The King of Tonga himself be- 
 gan to meet in class, and his voice was heard in the 
 prayer-meetings. Christian marriages were intro- 
 duced, the Sabbath day was kept holy, family wor- 
 ship was generally observed, and the whole dei)ort- 
 ment of the people showed that a genuine work of 
 grjice had taken place in the hearts of many. At 
 the firat love-feast held in Tonga, one hundred and 
 fifty members were present, and forty-six spoke, in a 
 very simple and affecting manner, of their conversion 
 from heathenism to Christianity. 
 
 But the most noteworthy event of this early period 
 was the baptism of King Tubou, 1830. Out of 
 eighteen inhabited islands, all but three embraced 
 Christianity. The king took five of his principal 
 idols and hung them up by the neck in one of these 
 houses, in order that the people might see that they 
 were " all dead." 
 
 In 1831 a remarkable religious movement took 
 place in the Friendly Islands, a movement which 
 
 i 
 
 H;1 
 
 d 
 
124 RELIGIOUS PROGRESS IN THE CENTUBY. 
 
 1 
 
 I* ' 
 
 has few parallels in the history of the Christian 
 Church. At this time King George of Haabai 
 visited Vavau with twenty-four sail of canoes. He 
 and his people went on business ; but their hearts 
 were warm with their first love in the service of God '» 
 and they were bent on doing good. Many of the 
 objections to Christianity of the chief of Vavau were 
 removed, and his royal guest pleaded so effectually 
 with him that at last he exclaimed, " Well, I will 
 spend the next Sabbath with you in worshipping 
 your God." 
 
 The next day the chief gave orders that seven of 
 the principal idols should be brought out and placed 
 in a row. He then said : " If you are gods, run 
 away, or you shall be burned in the fire which I 
 have prepared ! " As none of them ran, the king 
 gave orders that all the sacred houses should be set 
 on fire. His commands were promptly obeyed, and 
 eighteen temples with their gods were burned to 
 ashes. It took three days to complete the work of 
 destruction. 
 
 Idol worship was totally abandoned, commodious 
 chapels were erected, churches organized, schools 
 established, and thousands of heathen were brought 
 to a saving knowledge of the truth by the faithful 
 preaching of the gospel. In the course of three 
 months, twelve hundred natives began to meet in a 
 tlass, most of whom, it is believed, were sincere 
 seekers of salvation. At the opening of a new 
 chapel, which would seat eight hundred peraons, 
 
EARLY MISSIONS IN THE SOUTHERN SEAS. 125 
 
 three thousand natives came together to take part 
 in the services, which were necessarily held in the 
 open air. 
 
 The work of conversion spread from village to 
 village, and from island to island, till the whole of 
 the people seemed to be moved by one common 
 impulse. In a single day more than one thousand 
 persons were converted to God. The change was not 
 now from dumb idols merely, but from sin to holiness, 
 and from " the power of Satan unto God.'* The 
 society in Vavau soon increased to 3,066 membei-s, of 
 which number as many as 2,262 were the fruit of this 
 extraordinary visitation. 
 
 Nor were there wanting satisfactory evidences of 
 the genuineness of this remarkable work of grace. 
 The temper and spirit, the walk and converaation of the 
 new converts, was most exemplary. This hallowed 
 work speedily extended to the whole group. Mr. 
 Tucker visited a small island at a short distance, 
 where he found all the adult inhabitants, not one 
 excepted, meeting in a Methodist class. After 
 administering the ordinance of baptism to forty-nine 
 persons, he regarded the whole population as members 
 of the Christian Church. 
 
 Soon after his conversion, the king liberated all his 
 slaves, and made known his views with regard to 
 Christian liberty throughout his dominions. He now 
 gave himself up to close study, and was, before long, 
 prepared to pass his examination as a local preacher. 
 He entered upon his new duties with fervent zeal and 
 
 *i 
 
126 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 intelligent views oi his responsibility to God and His 
 church; and labored with unwearied diligence to 
 win souls to Christ. It was a pleasing sight to the 
 missionaries to see the voy&l preacher starting off in 
 his canoe, on a Sabbath morning, to fulfil his appoint- 
 ment at a distant island ; and still more pleasing to 
 hear the song of praise ascending to heaven from the 
 piou^ sailors and their zealous chief, as they glided 
 along on their errand of mercy. 
 
 Soon after his conversion. King George built a 
 beautiful new chapel. It was the largest and most 
 elegant building that had ever been erected in the 
 Friendly Islands, measuring one hundred and ten 
 feet in length by forty-five feet in width. The com- 
 munion rails were made out of the carved shafts of 
 spears, with two large obsolete war-clubs at the 
 bottom of the pulpit stairs, to remind the people of 
 the happy change which had been brought about 
 by the gospel of peace and salvation. 
 
 r- 
 
 IL 
 
of 
 he 
 of 
 
 )OUt 
 
 AN AQUATIC EXPEDITION. 
 
 PREPARING FOR A FEAST. 
 1^ These "summer islands of Eden, floating oti dark fuirple spheres of sea,'" before the coming of the 
 
 missionaries were a pandemonium of vice. 
 
 tae 
 
 Hi 
 
 
m 
 
 A FIJIAN BELLE. 
 
 
 
 
 -H 
 
 .j9^^9 
 
 IlKt' 
 
 
 
 tt^^^^^^^^^^^HSH 
 
 ^^^^^K 
 
 f ' 
 
 
 p^JH 
 
 ^H 
 
 K^ 
 
 
 
 BH 
 
 fe 
 
 
 ^ aBHr'llK^^^^I 
 
 ^1^1 
 
 ■ 
 
 
 ■JiSyj^B^^^B 
 
 IHv 
 
 l^Br* 
 
 
 ^VhmIVp^^^Ii^j^^^^H 
 
 ^^ 
 
 
 
 
 ' \ M tW^^^B^^^^"^ 
 
 
 
 
 
 li 
 
 is 
 
 A FIJIAN WARRIOR. 
 
 The Fijians'; have powerful frames, intollifrent facej. They have 
 ^ become capable under the Christian influences of a high 
 degree of civilization. The extraordinary bushy hair 
 and necklace of shark's teeth are character- 
 istic of the pagan times. 
 137 
 
 L 
 
JOHN HUNT AND THE CONVERSION OF FIJI. 127 
 
 CHAPTER XIV. 
 
 lave 
 
 JOHN HUNT AND THE CONVEKSION OF FIJI. 
 
 That a Lincolnshire ploughboy, who grew up to 
 manhood in utter ignorance, should, before his thirty- 
 sixth year, be the chief instrument in the conversion 
 to Christianity and civilization of one of the most 
 barbarous races of cannibals on the face of the earth, 
 is one of the most remarkable events in the annals 
 of Christian missions. 
 
 Young Hunt was put, at ten years of age, to the 
 hard work of a ploughboy. In his seventeenth year, 
 he became soundly converted, and being full of zeal, 
 was soon asked to address a village congregation. 
 In spite of his uncouth a^ pearance and rustic brogue, 
 he became a favorite with the rural congregations 
 which he addressed. 
 
 He was still a hard-working farm servant. After 
 walking many miles on Sunday, often not reaching 
 home till midnight, he was in the stables grooming 
 his hoi-ses at four o'clock next morning. Being asked 
 if he would like to become a preacher, he confessed 
 that he would like to go as a servant with a missionary 
 to South Africa, and teach in a Sunday-School — so 
 modest was his ambition. The Mission Secretaries 
 
 V . I ' 
 
128 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 I i 
 
 rather laughed at the idea ; but he was recommended 
 for the ministry, and was sent to the Hoxton training 
 school. 
 
 About two years before this, two Wesleyan mis- 
 sionaries, Messrs. Cross and Cargill, had gone as 
 pioneers from Australia to Fiji. Their account of the 
 cannibal orgies of the islands was a revelation of 
 horror to England. The Wesleyan Mission House 
 issued an appeal, "Pity poor Fiji," which stirred 
 the societies throughout the kingdom. Young Hunt 
 and James Calvert, the latter a Yorkshire lad who 
 had recently completed his apprenticeship as printer 
 and bookbinder, were chosen to reinforce that little 
 band among cannibals. In a few weeks Hunt and 
 his young wife were on their way to the scene of 
 their future trials and triumphs at the far antipodes. 
 
 " They soon found," says Bishop Walsh, " that so 
 far as the cruelties of the people were concerned, the 
 half had not been told them. The Fijians were, 
 perhaps, the most deeply degraded race of human 
 beings that had ever been met with in any of the 
 South Sea Islands." Two-thirds of all the children 
 were killed in infancy, and every village had an 
 executioner appointed to carry out this deed of blood. 
 Those who survived were early trained to the darkest 
 deeds. Dead bodies were handed over to young 
 children to hack and hew ; living captives were given 
 up to them to mutilate and torture. 
 
 Ra Undreundu kept a register, by means of stones, 
 of the bodies which he had eaten, and they numbered 
 
 
JOHN HUNT AND THE CONVERSION OF FIJI. 129 
 
 nine hundred. War canoes were launched on living 
 Iiuman bodies, as rollers. It was considered the 
 honorable thing for a wife to be strangled when her 
 husband died. Sometimes a dozen or more wives of 
 a chief were thus put to death and buried with their 
 husband. 
 
 In 184C, Commodore Wilkes, of the United States 
 Navy, visited the island, and so deplorable was the 
 condition of the missionaries that he offered to convey 
 them away, but they refused to go, although the 
 chiefs commanded them to depart. 
 
 During this time the cannibal feasts were more 
 frequent, and barbarous ceremonies were constantly 
 taking place in the town. The ovens were so near 
 the mission-house that the smell from them was 
 sickening; and the king furiously threatened to kill 
 the missionaries and their wives if they shut up their 
 house to exclude the horrible stench. Among all 
 these perils and annoyances, Mr. Hunt steadily and 
 earnestly went about his work, always — to use his 
 favorite expression — " turning his care into prayer." 
 
 Such devotion, however, could not fail of its 
 glorious reward. A great religious awakening took 
 place. Among the converts was the queen of Viwa. 
 It was very affecting to see hundreds of Fijians, 
 many of whom were, a few years ago, some of the 
 worst cannibals in the group, and even in the world, 
 chanting, *' We praise thee, O God ; we acknowledge 
 thee to be the Lord ; " while their voices were almost 
 drowned by the cries of broken-hearted penitents. 
 
 i 
 
 
 -I 
 
 I 
 
 ;i !■ 
 
 I] 
 
■ 
 
 130 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Hunt's arduous toil wore out his life, and at the 
 early age of thirty-six he passed from labor to his 
 endless reward. The next day his coffin was borne 
 by native students to the grave. It had on it no 
 emblazonry, and no record but this: 
 
 PEV. JOHN HUNT, 
 SLEPT IN u 1:3 US, OCTOBER 4tH, 1848. 
 AGED 86 YEARS. 
 
 In 1874 the islands became, by petition of their 
 inhabitants, a crown colony of Great Britain, and the 
 following year Sir Arthur Gordon was appointed first 
 governor. In 1885 the jubilee of Christianity was 
 celebrated in Fiji. Mr. Calvert, then seventy-two 
 years of age, left England to attend it. Referring 
 to this visit he said : " In 1835, when the mission 
 commenced, there was not a single Christian in Fiji. 
 In 1885 there was not an avowed heathen in all 
 the inhabited islands. Out of a population of 
 one hundred and ten thousand, one hundred and 
 four thousand five hundred and eighty-five were 
 attendants on public worship. Now marriage is 
 sacred, family worship regularly conducted, schools 
 are every wiiere established, law and good government 
 firmly laid, and spiritual churches formed and pros- 
 perous. The Fijian church is also continually 
 sending native missionaries to other distant lands to 
 preach Christ in other tongues." 
 
 The genuine and sturdy character of the religion 
 of these Fijian converts has proved itself on many 
 
 |iw»-» 
 
 ...!W!- 
 
JOHN HUNT AND THE CONVERSION OF FIJI. 131 
 
 signal occasions. Manfully have many of them 
 endured persecution, exile and death rather than 
 compromise their principles. Forty native Fijians 
 have gone as missionaries to New Guinea, a land 
 more degraded than even their own had been, and 
 through their labors two thousand three hundred of 
 the inhabitants became Christians. The Fijians make 
 good missionaries; difficulties do not ■ .lihearten nor 
 perils affright them. Where one fails nder the 
 club of a savage — and many have so fallen — others 
 are ready to take up his work and p'-oclaim to his 
 murderers both the law ai>d the go.«r)el. 
 
 The good work so auspiciously jegun by Hunt 
 and his associates has been carried on with glorious 
 results. The mission band has been reinforced, till, 
 at the close of the century, there were employed, 
 besides about a score of European missionaries, 
 seventy native preachers, 1,126 catechists, 2,081 
 local preachers, 3,405 class-leaders, with 106,000 
 attendants on public worship, out of a population of 
 120,000. The people have erected for themselves 
 979 chapels, which are out of debt, and 384 other 
 preaching places. Every Sunday there are 1,200 
 pulpits filled by native Fiji preachers, and during the 
 week 1,951 day-schools are conducted for tlie 
 instruction of over 58,307 scholars, each village 
 supporting its own schools. 
 
 Bishop Walsh, a prelate of the Anglican Church, 
 pays this generous tiibute to the lowly Lincolnshire 
 ploughman whose life and work we have sketched : 
 
 r] 
 
 :i 
 
<tl 
 
 132 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 " Fiji is not only a gem in the British crown, but a 
 precious jewel in the missionary diadem ; and to 
 John Hunt, above all other men, belongs the honor 
 of having placed it there I " 
 
JOHN WILUAMS. 
 
 133 
 
 CHAPTER XV. 
 
 JOHN WILLIAMS, THE MARTYR OP ERROMANGA. — 
 RECENT PROGRESS IN THE SOUTH SEAS. 
 
 Tottenham Court Road is one of the most 
 crowded and busy thoroughfares of London. In this 
 populous neighborhood the future illustrious mission- 
 ary, John Williams, was born, 1796. From his boyhood 
 he exhibited that mechanical aptitude and manual dex- 
 terity which he afterward turned to such good ac- 
 count among the barbarous South Sea Islanders. 
 
 Already the London Missionary Society was en- 
 deavoring to win from heathenism to Christianity 
 those sunny islands of the southern seas which Cook 
 and his fellow-discoverei'S had unveiled to the world. 
 These '* isles of Eden " appeared to the casual ob- 
 server among the loveliest and most favored spots 
 on earth. The bread-fruit tree and the cocoa palm 
 waved their feathery foliage in the balmy air. 
 
 In a halcyon sea 'mid the coral grove 
 The purple mullet and gold-fish rove. 
 
 Flowers of brightest hues and fragrance, and fruits 
 of richest flavor abounded. Surely here, if anywhere 
 on earth, were the Islands of the Blessed, and here 
 
 •1 
 
134 UKLKJIOUH I'RCXiRESH IN THE CENTURY. 
 
 must bo found tlio priineval innocence and happiness 
 of tliat Cioldcn Age of which poeta liad sung I 
 
 Hut how different was the reality I These scenes 
 of fairy loveliness were full oi the habitations of 
 cruelty, and were in danger of becomi.ig depopulated 
 tlu'ough the abominable wickedness of th') inhabitants. 
 Chronic wars wasted the islands, and t)ie victors 
 feasted upon the flesh of their conquered enemies. 
 Even woman's heart forgot its piti fulness, and 
 " mothers slei)t calmly on the beds beneath which 
 they had buried many of tlieir own murdered infants." 
 
 Here the gospel of Jesus had already ])een preached, 
 and had won, as amid the corruptions of Corinth and 
 the cruelties of Rome, its wonted triumphs. In some 
 of the islands the natives renounced their idolatry, 
 and gave up their bloody rites. Across the sea came 
 the cry for more laborers for this field of toil and 
 danger. Among the first to respond was the zealous 
 young convert, John Williams, being tlien only in 
 his twentieth year. He offered his services to the 
 London Missionary Society, and was accepted for 
 the work to which he gave his life. 
 
 With his young and devoted wife, who proved 
 herself a noble helpmeet in many a time of trial, 
 Williams set forth for the scene of his future triumphs 
 and martyrdom. A whole year elapsed before the 
 cocoa groves of Eimeo, one of the Society Islands, 
 greeted the eyes of the young missionary, weary with 
 contemplating the wide waste of the melancholy 
 main. Here he remained for some time, acquiring 
 
 
>» 
 
 V 
 
 A FIJIAN CIIIKKS lIolSK 
 
 A TYPICAL FIJIAN HOME. 
 
 In the islands of|Fiji tla- Gospel has conviTtoil savage ami cannibal triljcs into 
 
 civiliz'.dJChristians. 
 
 l:;4 
 
li {:: 
 
 That 
 
 vx; 
 
 BUDDHIST PRIP:sT. 
 
 most siitTiMi it'lic, the sn-calleil tooth of Riiddha, is proservod 
 
 teiniile in ( Vyloii. Tlie IJiiddhist priests wield great inlliience 
 
 and receive tlie most deferential honours and 
 
 tribute fnjni the peojile. 
 
 in a 
 
JOHN WILLIAMS. 
 
 135 
 
 the native language. His extraordinary mechanical 
 skill commanded the admiiation of the islanders, 
 and, gaining their confidence, he soon acquired great 
 facility in adopting their modes of thought and ex- 
 pression. 
 
 Soon a place of worship was erected in their midst, 
 capable of containing some three thousand people. 
 The idol houses, which were often the scenes of cruel 
 and cannibal orgies, were pulled down. Tlie gods 
 were committed to the flames, infanticide was abol- 
 ished, cannibalism was at an end, divine service was 
 held three times every Sunday, family prayer was 
 universal, and the people, who lately seemed as if 
 possessed by devils, were " sitting clothed and in 
 their right mind." ... 
 
 The zealous missionary organized a society to carry 
 the gospel to the surrounding islands, and tliese re- 
 cent pagans, at the end of the first year, had given 
 some 15,000 bamboos of cocoanut oil, the value of 
 which was at least f 2,500, as a recognition of their 
 own obligations to the gospel, and of their earnest 
 desire to make it known to others. 
 
 The missionary had heard among the natives 
 strange songs and traditions of an island, named by 
 them Raratonga, which he was anxious to discover and 
 evangelize. Within twelve months of his visit the 
 whole population, numbering some seven thousand, 
 had renounced idolatry, and were engaged in erecting 
 a place of worship, six hundred feet in length, to 
 accommodate the vast congregations. 
 
K 1 
 
 hf|is 
 
 136 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Williams resolved also to build a ship of his own, 
 in which he might roam through the great archi- 
 pelago of the Pacific. His account of the building 
 of that ship reads like romance, and has been com- 
 pared to a chapter in Defoe. The builder was soon 
 on board his " Messenger of Peace," which the na- 
 tives called " The Ship of God," and was carrying 
 the glad tidings of salvation to the surrounding 
 shores. From island to island he sailed, preaching 
 everywhere the gospel of the grace of God, till, of 
 sixty thousand natives of the Samoan group, fifty 
 thousand were under religious instruction. 
 
 After eighteen years of hallowed labor, this heroic 
 man was able to say : " There is not an island of im- 
 portance within two thousand miles of Tahiti to 
 which the tidings of salvation has not been con- 
 veyed." But the results accomplished he regarded 
 as only stepping-stones to still greater results in the 
 future. He, therefore, resolved to visit England, to 
 tell of the three hundred thousand savages already 
 brought under religious instruction, to get his Rara- 
 tongan version of the Scriptures through the press, 
 and to arouse the hearts of his countrymen to the 
 blessed work of giving the gospel to the heathen. 
 " It is not too much," writes Bishop Walsh, " to say 
 that his visit did more to fan the flame t f missionary 
 interest in England than any event which had oc- 
 curred for a century." 
 
 Williams had set his heart on the conquest for 
 Christ of the New Hebrides, a group whose inhab- 
 
JOHN WILLIAMS. 
 
 137 
 
 itants were known to be violent and suspicious. 
 After revisiting all his old stations, he resolved on 
 planting a mission at Erromanga, the key of the 
 Hebrides group. Having reached the island, Wil- 
 liams with a small party went ashore. The natives 
 were shy and sullen, but the missionary frankly 
 offered his hand and presented some cloth. They 
 accepted his gifts, but while he was speaking to some 
 children the cry of " Danger " from the boats caused 
 the party to run. Two of them escaped, but the he- 
 roic Williams and Mr. Harris, another missionary, 
 were pierced with arrows and captured by the na- 
 tives. 
 
 " There can be little doubt," continues the narra- 
 tive of this tragic event, " that the horrid orgies of 
 cannibalism followed closely upon the murder ; for 
 when the British ship Favorite visited the island to 
 recover the bodies, a few bones were surrendered as 
 the only remains of the man who had done so much 
 good in his day and generation. 
 
 A few yeai"s later the saintly Selwyn, Bishop of 
 New Zealand, on his first visit to the New Hebrides, 
 touched at Erromanga with a native teacher. They 
 knelt together on its blood-stained shore, and asked 
 God to open a way for his gospel to the degraded in- 
 habitants. At length, in 1852, two native Christians 
 from the Hervey Islands were landed, and one of 
 those chiefs who were most forward in giving them a 
 welcome was the very man who had murdered Wil- 
 liams, "Erromanga, however, was to have other 
 
138 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 associations with the noble army of martyrs before 
 that blessed consummation could be attained. In 
 1861, Mr. and Mrs. Gordon, a devoted n)issionary 
 pair, were savagely massacred by some of the heathen." 
 
 It is the deliberate opinion of Bishop Walsli, the 
 biographer of this devoted missionary, that "since 
 the days of the apostles no one man was the means 
 of winning so many thousands to the true faith of 
 Christ by the preaching of the gospel," as was John 
 Williams. Yet he sealed his testimony with his 
 blood at the early age of forty-three. His lifo was 
 short if measured by years, but if measured hy re- 
 sults — by noble achievements for God and for man — 
 it was long and grand and glorious ! His undying 
 fame is recorded in his brief but pregnant epitaph : — 
 " When he came there were no Christians, w ii'jn he 
 left there were no heathen." 
 
 In the Sandwich or Hawaiian Islands the missions 
 of the American Board \ Mf* not less successful than 
 those above described. The very scene of Captain 
 Cook's murder has become the scene of most re- 
 markable missionary triumphs. The story has often 
 been told of Obookiah, a native of the Sandwich 
 Islands, " who was found one day in 1809 sitting 
 upon the steps of one of the buildings of Yale Col- 
 lege and weeping because he longed to gain an edu- 
 cation and knew not how it could be secured." Ten 
 years later the brig Thaddeus sailed with nineteen 
 missionaries fo r these islands. 
 
 Providence had been preparing the way. An 
 
JOHN WILLIAMS. 
 
 139 
 
 open revolt against idolatry was in progress. The 
 missionaries were received with gladness. In eight 
 years there wjre twelve thousand liearers of the 
 Word and twenty-seven thousand pupils in the 
 schools. During 1837, under Titus Coan, seventeen 
 hundred and five persons were baptized in one day, 
 and within six years there were twenty-seven thou- 
 sand converts. In 1863 the American Board 
 deemed its work accomplished, and lianded over its 
 missions to the native churches. 
 
 The Hawaiian Evangelical Association has since 
 managed the native churches. These churches be- 
 came themselves centres of Christian propagandism, 
 and sent earnest native missionaries to the Caroline, 
 Gilbert, Marshall and Marquesas Islands. The mis- 
 sionary labors in the Hawaiian Islands made them the 
 most prosperous in the Pacific and prepared the way 
 for their annexation in 1898 to the United States. 
 
 The chief opposition to missions in the Southern 
 Seas has been through wicked rien, whose sinful 
 practices were restrained by the s| read of the 
 gospel. The malign influence of these men intro- 
 duced among the people the white man's vices in- 
 stead of the white man's virtues, and the wliite 
 man's diseases which have decimated the native 
 tribes. 
 
 New Zealand, under the influence of Christian 
 missions and Christian civilization, has been trans- 
 formed from a habitation of cruelty to one of tlie 
 most advanced, progressive and prosperous parts of 
 
m 'i 
 
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 t; 
 
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 140 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 the British Empire. " Samuel Marsden, the apostle 
 of New Zealand, while a convict chaplain in New 
 South Wales, had met some of those fiends incar- 
 nate, the savage Maories. His soul was greatly 
 drawn out in sympathy for them, and, in 1807, while 
 on a visit to England, he urged the Church Mis- 
 sionaiy Society to undertake the task of preaching 
 Christ in these dark abodes of cruelty." With a 
 little company of artisans and a converted Maori the 
 work was begun. In 1814 Marsden joined them, 
 but not till after eleven dreadful yeai-s had passed 
 was a single native baptized. Then five years more 
 elapsed without any further semblance of fruit. 
 
 The Wesleyans, meanwhile, under Samuel Leigh, 
 in 1818 established a mission in the Northerii 
 Islands. But for twelve years no converts were 
 made. Then a gracious revival occurred. Soon on 
 a single Sunday eighty-four converts were baptized, 
 and by 1838 sixteen chapels were built, at one of 
 which a ihousand worshippers were wont to gather. 
 In 1840 the unhappy Maori war broke out, and of 
 two hundred thousand natives only forty thousand 
 remained. 
 
 In 1812 Bishop Selwyn brought a large reinforce- 
 ment o{ missionaries, and soon after began a 
 mission in the New Hebrides, a group of tliirty 
 islands aboni i\ thousand miles north of New Zealand. 
 The people of these islands were among the most 
 •iegradeu. ferocious and treacherous of tlie Southern 
 Seas> They had suffered cruel wrongs fi-om wicked 
 
JOHN WILLIAMS. 
 
 141 
 
 ii 
 
 white men, and here it was that the heroic John 
 Williams was murdered and became the victim of a 
 cannibal feast. Not till 1848 was a permanent mis- 
 sion established in the New Hebrides by John Geddie 
 and his brave wife, sent out by the Presbyterian 
 Church of Nova Scotia. 
 
 That noble colonial church was destined to add 
 two martyr missionaries to this heroic band. In 
 1857 it sent the Rev. G. N. Gordon to Erromanga, 
 where Williams gained the martyr's crown, and 
 after four years' labor of love he and his wife were 
 killed. Three years after his brother, the Rev. J. S. 
 Gordon, offered himself for the vacant place, and 
 eight years later became himself the victim of a 
 treacherous native. 
 
 The story of Paton's career at Aniwa has become 
 a classic of missionary literature. On another of 
 these islands the saintly Bishop Patteson received 
 the martyr's crown. About twenty of these islands 
 have now been Christianized, and some fourteen 
 thousand of their once savage inhabitants gathered 
 into churches. 
 
 Not till 1870 was the gospel carried to New 
 Guinea, the world's largest island, b^' the London 
 Missionary Society. The early missionaries were 
 chiefly Christian converts from the Loyalty group, 
 which had been evangelized by Rarotongan converts. 
 " In the first twenty years of the New Guinea mis- 
 sion one hundred and twenty native teachers died of 
 fever or were poisoned or massacred, yet the ranks 
 
i 11^ 
 
 142 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 
 1 
 
 If 
 
 were never unfilled." The Rev. James Chalmera, 
 the devoted agent in New Guinea of the London 
 Missionary Society, calls them the true heroes and 
 martyrs of the nineteenth century. 
 
 Wesleyan missionaries from Australia, with six- 
 teen native missionaries from Fiji, Tonga and Samoci, 
 have evangelizet" New Britain, New Ireland and the 
 Duke of York Island. In Java, Sumatra .ind the 
 Malayan Archipelago, the Netherlands and Rhenish 
 Societies have had considerable success. But 
 throughout the Dutch East Indies these is still much 
 to be accomplished. In 1890 there were but two 
 hundred and twenty-seven thousand four hundred 
 and ten Christians out of a population of ovc r thirty 
 millions. 
 
 
 
 1 ! 
 
 Missiouar 
 
 i«t 
 
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 THE 'MKSSENCiER OF I'KACE." 
 
 Missionary ships lunniicd ami ))uilt liy thr iiiitives of Un' South S.asliave ciirrii'd tht- Gusjil-I to many 
 before imevaugi.li/cd i>lanils. Tho sails aiv inii'le of native iiuits, 
 
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EARLY AMERICAN MISSIONS. 
 
 148 
 
 ,'f- 
 
 ••% 
 
 CHAPTER XVI. 
 
 EARLY AMERICAN MISSIONS. — JUDSON AND III8 
 
 HELPERS. 
 
 The sacred impulse to missionary work early- 
 spread to the New World. We have already referred 
 to the consecrated toil among the Indians of Eliot 
 and Brainerd. In 1774 Ezra Stiles and Samuel Hop- 
 kins had proposed to the Presbyterian Synod of New 
 York to send two natives of Africa who had been 
 converted in the college of New Jersey to propagate 
 Christianity in their own country. The Synod in- 
 doreed the scheme, but the Revolutionary War pre- 
 vented its being carried out. 
 
 The American Baptists were deeply interested in 
 the mission of William Carey and contributed con- 
 siderable sums to its support, and early in the pres- 
 ent century no less than five missionary periodicals 
 were established to diffuse missionary intelligence 
 among the people. 
 
 It was, however, through the influence of a band 
 of college students that the first missionary society 
 in America was organized. In 1806 Sfimuel J. 
 Mills proposed to three fellow-students of Williams 
 College, *' under the lee of a hay stack, where they 
 

 
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 144 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 had taken refuge from a thunder storm/' that they 
 should endeavor to send the gospel to the heathen. 
 Soon after, at Andover Seminary, Adoniram Judson, 
 a name of potent memory, with kindred spirits, took 
 up the sacred cause, and led, in 1810, to the organ- 
 ization of that noble society, destined to be so widely 
 known as the American Board of Commissioners for 
 Foreign Missions. Under its auspices, in 1812, Jud- 
 son, Rice, Newell, Hall and Nott sailed for Calcutta. 
 The British authorities refused them permission to 
 land. The last three ultimately settled at Bombay, 
 and Judson became the Apostle of Burmah. 
 
 Judson's story is one of strange power and pathos. 
 At college he acquired free-thinking notions, and 
 avowed himself as a deist. He could confront in 
 argument his pious father, who was a Congregational 
 pastor, but to the prayers and teai*s of his mother he 
 had nothing to oppose. He was converted to God 
 in his twenty-fifth year. Zeal to preach the gospel 
 in foreign lands took the place of dreams of literary 
 and political ambition. Ann Hasseltine Judson, his 
 wife, was the first American woman to become a 
 missionary to foreign lands, the pioneer of a noble 
 company of women workers for heathen women. 
 During their long voyage their views on baptism 
 underwent a change, and they passed under the care 
 of the American Baptist Missionary Union. 
 
 Forbidden by the East India Company to labor in 
 India. Judson obtained admission to the empire of 
 Burmah. Not till after six years of toil was his first 
 
 ■^■wiwi 
 
EARLY AMERICAN MISSIONS. 
 
 145 
 
 ey 
 
 convert baptized. During the war between Britain 
 and Burraah the Judsons suffered almost incredible 
 hardships. Mr. Judson was imprisoned forseventeen 
 months in the unutterable misery of an oriental jail, 
 during much of the time being bound with three and 
 sometimes no less than five paii-s of iron fettei's. His 
 sufferings from fever, from excruciating heat, hunger 
 and the cruelty of his keepers form one of the most 
 thrilling narratives in the annals of missions. 
 
 Mr. Judson and Dr. Price, a medical missionary, 
 were confined in a noisome prison, fettered and fast- 
 ened to a long pole to prevent their moving. The 
 jailers confiscated their household goods, but Mi's. 
 Judson had taken the precaution to secrete, in a 
 shabby pillow, which she thought no native would 
 covet, the manuscript of her husband's translation of 
 the New Testament. On this she slept till robbed 
 of it by one of the officials, who soon threw it away 
 because it was so hard. One of the converts picked 
 it up and afterwards restored the precious manu- 
 script to Mrs. Judson intact. 
 
 To add to the difficulties of the lonely woman, a 
 little daughter was bom, which, as often as she could, 
 she to ^k with her to the prison to bring some ray of 
 pleasure to her husband's heart. While still ill with 
 fever, Mr. Judson and the other white prisonera were 
 driven on foot to Amarapura, a distance of eight oi: 
 ten miles. This march under the burning sun was 
 BO dreadful that one of the number dropped dead. 
 In a filthy hovel Mi's. Judson spent thirteen months 
 
! 
 
 m 
 
 146 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of wretchedness. At length Mr. Judson was re- 
 leased and ordered to the Burmese camp to act iis 
 interpreter in the negotiations carried on v/ith Sir 
 Archibald Campbell for peace. Upon the arrival at 
 the English camp, Mrs. Judson writes : " Sir Archi- 
 bald took us to his own table and treated us with 
 the kindness of a father. No persons on earth were 
 ever happier than we were during the fortnight we 
 passed at the English camp. We were out of the 
 power of the Burnese and once more under English 
 protection." 
 
 Judson was now summoned to assist in negotiating 
 a second treaty between the English and Burmese, 
 which should secure toleration for Christianity. 
 This was the final parting between husband and 
 wife. Before his return, that tender, brave soul ex- 
 changed suffering for endless rest. For over sixty 
 years her lonely grave has been eloquent with the 
 echo of our Saviour's last command, ** Go ye," and 
 multitudes of consecrated workers have been raised 
 up to carry on the work, dropped from her hands 
 and left as a legacy to the Christian Church. 
 
 A number of new missionaries were by this time 
 in the field. The work of translation went rapidly 
 on; books, tracts and portions of the Bible were 
 printed; converts were added to the church; and 
 ^even years after Mrs. Judson's death, the num- 
 ber of native Christians had increased to five hun- 
 dred and sixteen, and the translation of the Scrip- 
 tures into Burmese was completed. 
 
EARLY AMERICAN MISSIONS. 
 
 147 
 
 f 
 
 The zealous missionary sought sympathy and aid 
 in his life-work by a second marriage with a saintly 
 woman, the widow of Dr. Boardman, founder of the 
 Karen Mission. After an absence of more than 
 thirty years the veteran Judson, worn with suf- 
 fering, illness and toil, returned to his native 
 land. On the voyage his devoted wife died, and 
 was buried on the lonely rocky island of St. 
 Helena, where Napoleon Bonaparte was so long a 
 prisoner. 
 
 Before returning to his beloved labor he was mar- 
 ried to Miss Emily Chubbuck, a young lady of gifts 
 and graces, who wrote much in prose and verse un- 
 der the pseudonym of ** Fanny Forester." The re- 
 mainder of his life was spent in unremitting toil. 
 Sickness, suffering and persecution by the Burmese 
 rendered it almost insupportable. His last great 
 work was the completion of his Burmese dictionary, 
 a colossal monument of his consecrated scholarship. 
 While on a voyage to the Isle of Bourbon in quest 
 of health he died on a French bark and was buried 
 at sea. 
 
 Four months of agonizing suspense elapsed before 
 Mrs. Judson received tidings of her crushing bereave- 
 ment. What those four months of anguish cost her, 
 we may feebly gather from her wii tings penned 
 during that period. A few extracts from her poem 
 entitled " Sweet Mother," the long, pitiful wail of a 
 breaking heart, will convey to us all we need to know 
 of the agony of that terrible suspense. 
 
148 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The wild southwest monsoon has risen 
 On broad, gray wings of gloom, 
 
 While here from out my dreary prison 
 
 I look as from a tomb,— alas I 
 My heart another tomb. 
 
 Upon the low, thatched roof the rain 
 
 With ceaseless patter falls ; 
 My choicest treasures bear its stain, 
 Mould gathers on the walls, — would Heaven 
 
 Twere only on the walls ! 
 
 They bore him from me to the ship, 
 
 As bearers l>ear the dead ; 
 I kissed his speechless, quivering lip, 
 And left him on his bed, — alas. 
 
 It seemed a coffin bed : 
 
 *• With weary foot and broken wing, 
 With bleeding heart and sore. 
 Thy dove looks backward sorrowing. 
 But seeks the ark no more, — thy breast 
 Seeks never, never more. 
 
 All fearfully, all tearfully, 
 
 Alone and sorrowing. 
 My dim eye lifted to the sky. 
 Fast to the Cross I cling, — O Christ, 
 
 To thy dear Cross I cling t 
 
 a t 
 
 { 
 
 Mrs. Judson afterwards returned to the United 
 States, where she lived to write some of her sweetest 
 poems, to complete her liusband^s memoirs, and to 
 labor unweariedly for the education of his chil- 
 dren. 
 
 Amid the persecutions and trials of the Burmese 
 mission nearly two score of the Baptist missionaries 
 
 II 
 
 mimmmmKmimm 
 
EARLY AMERICAN MISSIONS. 
 
 149 
 
 had already died on the field. Judson was a man of 
 unfaltering faith. When asked near his death 
 whether the prospects were bright for the conversion 
 of the world, he immediately replied, "As bright 
 sir, as are the promises of God." 
 
 ted 
 
 test 
 
 to 
 
 hil- 
 
 ese 
 'ies 
 
Hi 
 
 I' 1 1 
 
 150 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XVII. 
 
 ROBERT MORRISON AND THE OPENING OF CHINA. 
 
 M 
 
 i i 
 
 China is the great missionary problem of the 
 world. Its enormous e: tent, its vast population, the 
 immense antiquity of its r ligious systems, its arrested 
 development, its difficult language, al?. form formic!- 
 abl'i barriers to the spread of the gospel. 
 
 lo is only by comparison with other countries that 
 we can get an adequate idea of its vast size. It is 
 more than one-third larj^er than the whole of Europe, 
 and exceeds the area of Great Britain and Ireland 
 forty-four times. It is one hundred and four times 
 as large as England, and one hu^idred and seventy- 
 six times as large as Scotland. Its coastline, washed 
 by the restless surges of the Chinese Sea, is over 3,000 
 miles long. It stretches through 2,400 miles from 
 north to south, and nearly 4,500 miles from east to 
 west. 
 
 Stupendous as is the size of China, the vastness of 
 its population is still more wonderful. The Chinese 
 ambassador in Paris has stated the population- at 
 four hundred millions. Here again mere figures can 
 give but vague ideas. There are in China about 
 eighty times as many persons as in the whole Domin- 
 
RETURN OF THi; HKAD IIINTKH, HOHNKo. 
 
 It wiisa iiointof hoiK.iir t<. rotiini if pssihlc with the lira(l> oi" their fiifiiiiL-^ 
 Anioii!,' tiK'-e licrcc liihcs tin.' de voted iiiis>i()iiiiry Clialinurs lia> 
 ie<'fiitly liMii iininlt.'rci). 
 i:iO 
 
,11 
 
 
 DYAK DANCK, HOKNEO. 
 
 Tlu' Dyaks werv tlu- most tnunilent mul treacherous race of savages in Honioo. Even 
 their sjxirts and Raines siuuilated the ferocieties of war. 
 
 ^ ! 
 
THE OPENING OF CHINA. 
 
 151 
 
 -^ 
 
 CO. Even 
 
 i:.i 
 
 ion of Canada, ubout uix times as many as theio ait) 
 in the United States, and one-third more than in 
 the whole of Europe, or one-tliird the popuhition of 
 tlie globe. Dr. Gracey strikingly sets forth this 
 stupendous fact as follows : 
 
 *' Every third person who lives and breathes upon 
 this earth, who toils under the sun, sleeps under 
 God*s stars, or siglis and suffers beneath tlie heaven, 
 is a Chinese. Every third child born into the world 
 looks into the face of a Chinese mother ; every third 
 pair given in marriage plight their troth in a Chinese 
 cup of wine ; every tliird orphan weeping through 
 the day, every tliird widow wailing through the 
 watches of the night, is in China. Every third person 
 who comes to die, is a Chinese. One can but ask. 
 What catechism will this third child learn ? What 
 prosperity will follow this bridal ? What solace will 
 be afforded these widows ? What watch-care will be 
 given these orphans? With what hopes will these 
 multitudes depart ? " 
 
 As early as the seventh century Christianity was 
 introduced into China by the Nestorian Church. It 
 is said that some of the emperors even became 
 convei'ts to the faith. Rut Nestorian Christianity 
 seems to have been destroyed by the Ming Dynasty 
 (1360--1628). As early as the thirteenth century 
 Roman Catholic missions were begun in China. Not- 
 withstanding severe persecutions, Roman Catholicism 
 has maintained its existence for over five hundred 
 years, and now nuirbers, it is claimed, over a million 
 adherents. For two centuries the Greek Church, 
 under the patronage of Russia, has been established 
 

 Ijiij: 
 
 1^ 
 
 152 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 in China, chiefly in Pekin. The Russianizing of 
 Ma'ichuria and the northern provinces will greatly 
 extend the influences of that church. Protestant 
 missions date only from the great missionary revival 
 of the present century. To Robert Morrison, a sturdy 
 Northumbrian of Scottish descent, is due the honor 
 of opening this great empire to Protestantism. 
 
 It is perhaps scarce too much to say that Morrison 
 was the greatest benefactor of the four liundred 
 millions of China that the teeming population of that 
 vast empire has ever known. He flrst, almost unaided, 
 translated the Word of God into a vernacular more 
 widely undei-stood than any other in the world,* 
 and opened the gospel to more than one-third of the 
 human race. His labora were the foundation of all 
 future evangelization, and upon this foundation all 
 succeeding missionaries have had to build. 
 
 Like the apostolic Carey, Morrison has conferred 
 dignity on a humble origin and on a youth of 
 lowly toil. If not like the former, a shoemaker, 
 he was the next thing to it — a maker of lasts. He 
 was born in 1782, and after scant schooling at New- 
 castle, he was apprenticed to his father at a very 
 early age to learn the trade of last-making. Even 
 when at work at his lowly ti-ade, his Bible or Latin 
 grammar was fastened before him, that he might 
 
 • Although there are some two hundred different dialects 
 spoken in China, yet the same written characters are under- 
 stood in all ; as the Arabic numerals, though called by 
 different names, are understood by all the nations in Europe. 
 
 ^i1 
 
THE OPENING OF CHINA. 
 
 153 
 
 feed the hunger of Iuh mind for Hacred and secular 
 knowledge. 
 
 Though delighting in books, there came to his 
 soul with irresistible power the imploring wail of the 
 perishing millions of mankind. He felt that he 
 must become a missioitary to heathen lands. Friends 
 tried to dissuade him from what they thought the 
 chimerical idea. Rut ho persisted in his resolve, 
 and offered his services to the London Missionary 
 Society. 
 
 In the confidence of a divine call, young Morrison 
 pursued for two years special studies preparatory for 
 his life-work. Day after day he walked the wards of 
 St. Bartholomew's Hospital to gain a knowledge of 
 the healing art. Every spare hour was spent in the 
 alcoves of the British Museum. The special attrac- 
 tion in that wilderness of books was a quaint old 
 manuscript, a Harmony of the Gospels, translated 
 into Chinese by an unknown Roman Catholic mis- 
 sionary. At his lodgings, by the help of the almond- 
 eyed Chinese scholar, Young-Sam-Tak, he wiestled 
 with the difficulties of the most difficult language 
 spoken by man. 
 
 Owing to British prejudice against missionaries, 
 Morrison was unable to take passage direct to China, 
 but had to sail to America and round Cape H^rn. 
 After nine long months he reached Canton, Sept^rm- 
 ber, 1807. He found that his difficulties had but 
 begun. To the perplexities of the language were 
 added the jealousies and oppositions of the natives, 
 
154: RELIGIOUS PROGRESS IN THE CENTURY. 
 
 \n 
 
 m 
 
 of the British residents and of the Portuguese 
 Catholic priests. But his faith rose above every 
 obstacle. In his willingness to become all things 
 to all men that ho might by all means save some, he 
 adopted for a time the garb and customs of the 
 Chinese. He shaved his beard and wore the national 
 queue ; allowed his nails to grow long, ar.'l acquired 
 the difficult art of eating with chop-sticks. But, 
 finding that this extreme conformity did not con- 
 ciliate the natives, he soon abandoned it and resumed 
 his European garb. He devoted himself with en- 
 thusiasm to a mastery of the language, conversed 
 constantly in it with the Chinese servants, and even 
 employed it in his private prayers. Such energy 
 would conquer any obstacles, and he soon became, 
 like Carey at Calcutta, translator to the East India 
 Company. 
 
 In consequence of the jealousies of the native 
 authorities, Morrison was compelled to pursue his 
 labors as student and translator of the Scriptures 
 with the utmost caution and privacy. ** We get a 
 glimpse," says his biographer, " of the prudent and 
 indefatigable missionary living in a cellar below the 
 roadway, with a dim earthenware lamp lighted be- 
 fore him, and a folio volume of Matthew Henry's 
 Commentary screening the flame both from the wind 
 and from observation." 
 
 So, year after year, he toiled on, uncheered by 
 human aid or sympathy in the more than Herculean 
 labor of translating the Scriptures into the Chinese 
 
 
THE OPENING OF CHINA. 
 
 155 
 
 tongue. In seven years the whole of the New Testa- 
 ment was translated. At the end of that time, too, 
 Dr. Morrison baptized his first convert, Tsae-Ako, 
 who had been his assistant in his work — the first- 
 fruit of a glorious harvest of souls. 
 
 In five years more the whole Bible was translated, 
 and, by the aid of the British and Foreign Bible 
 Society, was published in twenty-one portly volumes 
 — the result of about eighteen years of missionary 
 toil. "During this time," writes Bishop Walsh, 
 *' Morrison had to superintend not only the printing, 
 but also the cutting of the blocks from which the 
 copies were to be struck, and often had his patience 
 and perseverance been tried by finding them de- 
 stroyed, sometimes by the ravages of the white ants, 
 sometimes through the error of the workmen, and 
 sometimes through the hostility of the native magis- 
 trates." 
 
 The "Honorable Company" feared that they 
 should be compromised by their interpotor being en- 
 gaged in the work of Bible translation, and dismissed 
 him from their service. But not for a moment did 
 Morrison hesitate as to his duty. " The character of 
 a missionary I cannot sink," he said, " no, not if my 
 daily bread depend on it." His services, however, 
 were so valuable that he was again and again em- 
 ployed in offices of the highest trust and importance. 
 The Company's estimate of the value of his linguistic 
 labors may be judged from the fact that it expended 
 the sum of $75,000 in printing his Chinese Diction- 
 
I ' 
 
 ! 11 
 
 V ^ 
 
 156 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ary, a work which explains some 40,000 chai-acters, 
 and which, next to the translation of the Scriptures, 
 is the great work of the missionary's life. 
 
 He never, however, lost siglit of what he con- 
 sidered his great mission.uy obligations, but con- 
 stantly preached and proclaimed the glad evangel of 
 the gospel and in every possible way sought to in- 
 fluence for good the native population. Believing 
 that the Chinese could be most effectually reached 
 through educational means, he procured the found- 
 ing of an Anglo-Chinese college. 
 
 In 1824 Morrison revisited his native land to find 
 himself everywhere received with the highest hon^ 
 ors. He was presented to the sovereign, to whom he 
 gave p copy of the Chinese Scriptures. His name 
 was received with cheers by the Imperial Parliament, 
 and learned societies and universities became rivals 
 in conferring upon him their highest distinctions. 
 
 He remained two years in England, ** most of the 
 time," he says, *'in stage-coaches and inns," dili- 
 gently endeavoring to enlist public sympathy in the 
 work to which he hatd devoted his life — the evangel- 
 ization of China. He then returned to his field of 
 toil, *^ amid failing health and family afflictions^ and 
 manifold discouragements, and by preaching, trans^ 
 lating, printing, sought to set up Christ's kingdom 
 in that land of dense, dark heathenism." A little 
 band of Chinese converts were gathered about him 
 and one of these, Leang-Afa, became the first native 
 preacher of Christianity in the Chinese Empire. 
 
THE OPENING OF CHINA. 
 
 157 
 
 At the comparatively early age of fifty-two he 
 ceased from his labors, having laid the foundation of 
 a greater work for the heathen world than probably 
 any other man since apostolic times. When Morri- 
 son entered China in 1807 he was alone — the only 
 Protestant missionary among 400,000,000 people. He 
 lived to welcome Dutch, American and Epglish mis- 
 sionaries to that vast field. How it would have re- 
 joiced his soul had he lived till now — how it doubt- 
 less rejoices hh soul in heaveii — to know that over 
 two thousand Protestant missionaries and twenty 
 thousand native helpers are preaching the gospel in 
 %hd vast Empire to which he was the solitary pioneer* 
 
 1' if 
 
158 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XVIII. 
 
 LATER MISSIONS IN THE FAR EAST. 
 
 Morrison was followed by a heroic band of suc- 
 cessors. The Opium War of 1840-1842 led to the 
 treaty of Nanking, by which Hong Kong was ceded 
 to Britain and five treaty ports thrown open to trade. 
 In 1847, the Rev. W. C. Burns, of the Presbyterian 
 Church, ** one of the first saints in the missionaiy 
 calendar," a man who had already won wide success 
 in Biitain and in Canada, went to China and devoted 
 the rest of his life to the evangelizing of its people. 
 He adopted the native customs and diet, and incurred 
 much peril by travelling far beyond the treaty ports 
 on evangelistic tours. 
 
 The second Chinese war, occasioned by the illegal 
 seizure of the British ship Arrow, led to the conven- 
 tion of Pekin in 1860, which granted religious tol- 
 eration and liberty to travel about the land. To the 
 American missionaries. Wells, Williams and Dr. 
 Martyn, much credit is due for the terms of this 
 treaty. The following year Dr. Griffith John, a 
 zealous agent of the London Missionary Society, 
 established the first Protestant mission in central 
 China at Hankow. 
 
 ,1 i 
 

 MOLLMEIN, BURMAU. 
 
 ON THE IRRAWADDY, BURMAH. 
 
 ir,8 
 
 1 
 
f ' ' 
 
 
 
 1 
 
 i 
 
 1 
 
 i 
 
 i ■ 
 
 n 
 
 T" 
 
 i II 
 
 ENTRANCE TO SACRED CAVES MOILMEIN. BUKMAH. 
 
 The remarkably successful missions of the Baptist Church under the Judsons were in 
 
 Burmali. (See ieferenees in text.) 
 
 l.-)!t 
 
 
 u 
 
 M 
 
 I 
 
LATER MISSIONS IN THE FAR EAST. 
 
 159 
 
 ^1 
 
 IS were in 
 
 The work of the China Inland Mission, begun in 
 1866, is unique in its character and liistory. Its 
 founder is the Rev. J. Hudson Taylor, who has been 
 designated the "Loyola of Protestant missions." 
 The principle of this mission is that the workei-s 
 have no guaranteed salary, but go forth in faith en- 
 tering every open door. The previous missions had 
 been confined chiefly to the sea-coast. The object 
 of the Inland Mission was to press forward towards 
 the central and western portions of the empire, where 
 the spiritual destitution was most appalling. It has 
 now agents in nearly all of the eighteen provinces, 
 and in 1897 its foreign missionaries numbered 720, 
 with 607 paid native helpers. It is interdenomina- 
 tional in its character, and recruits its agents from 
 all parts of Christendom. Its income is about 
 $200,000 a year, received in answer to faith and 
 prayer. 
 
 Time would fail to mention the tithe of the noble 
 workers in recent Chinese evangelization. Almost 
 all the Christian churches have their agencies in 
 this great empire. Nor have these ministrations 
 been without their noble company of confessors and 
 martyrs. Not infrequently have the missions been 
 raided and looted and the missionaries scattered. 
 But they have invariably returned to their labors and 
 been crowned with glorious success. More than 
 twenty distinct riots of considerable importance have 
 occurred. In one of these in 1895, at Kucheng, Mr. 
 and Mrs. Stewart, of the Church Missionary Society', 
 
 
f 
 
 |i - 
 
 'il 
 
 160 REUOJOUS PRCGBTSSI? JN THE CENTURY. 
 
 gix lady missionaries, a nurse and two cliildreii were 
 slain. But in that very district within eighteen 
 months five thousand converts were added to the 
 Church. 
 
 There are in China over a million blind persons. 
 For these the Rev. W. H. Murray has accomplished 
 a marvellous work in a<^opting the Braille system of 
 teaching the bUnd the complex Chinese language. 
 ^t has been found, too, that *Hhe most ignorant 
 peasants, both blind and sighted, can by this purpose 
 learn to read and write fluently within three months." 
 
 In Mongolia and Manchuria, the Rev. James Gil- 
 mour, for twenty years (1871-1891) pursued a heroic 
 life of ionely wanderings, among the nomad tribes 
 of these northern plains. He saw but one or two 
 convert:: as the result of his labors. But he knew np 
 surcease of his toil to his life's end. 
 
 The *^ Forbidden Land " of Tibet has hitherto been 
 closed to the gospel, but the missiontvries of the 
 several churches are pushing forward their lines and 
 trenches for the assault on this last stronghold of 
 Buddhism. Korea, long known as the Hermit 
 Kingdom, has opened its doors to the gospel. Af i-s. 
 Isabella Bird Bishop, the famous traveller, describes 
 the mission work she saw in Korea as the mos|i im- 
 pressive she had seen in any part of the worjd. 
 
 Ju the remarkable development of Japan from a 
 military feudalism and Asiatic despotism to ^ con- 
 stitutional monarchy is one of the marvels of modern 
 historj . In this the words of the Scripture are f wj- 
 
LATER MISSIONS IN THE FAB EAST. 
 
 161 
 
 filledf " A nation is born in a day/* In 1549 Francis 
 Xavier, the heroic Jesuit missionary, took passage in 
 a pirate ship for this Land of the Rising Sun. He 
 visited the great cities of the empire. In tliirty years 
 the Jesuit missionaries claimed one liundred thousand 
 converts, end before the final persecution of 1637 
 tha number is said to have reached not less than two 
 millions. Many of these were, doubtless, but super- 
 ficially converted, but multitudes were faithful unto 
 death, and no fewer than thii-ty-seven thousand 
 were massacred. 
 
 For over two hundred years Japan was scaled 
 against Western influence. At length, in 1853, 
 Commodore Perry succeeded in breaking the spell, 
 and soon this long sequestered land was opened to 
 Western powers. A civil war in 1868 overthrew the 
 old feudal dynasty. Soon the decrees against Chris- 
 tianity were abolished, and the Christian Sabbath be- 
 came officially adopted Jis a day of rest in 1874. A 
 representative government, with two houses of par- 
 liament, was established in 1890. 
 
 No sooner was the door to missions opened than 
 missionaries from many lands poured in. In 1874 a 
 Japanese convert, Joseph Hardy Neesima, educated 
 in the United States, returned to his native land to 
 found the celebrated Doshisha, a Christian university. 
 It became a centre of Christian influence, many of its 
 students becoming missionaries. The Protestant 
 missions united in the translation of the Scriptures, 
 which was successfully accomplished in 1888. The 
 
 i ! 
 
 
1C2 RELIGIOUS PR00RE8H IN THE CENTURY. 
 
 Roman Catholic and Russo-Greek churches have also 
 established vigorous missions. 
 
 Since 1890 a national reaction has occurred. The 
 victory of the Japanese in the recent war with China 
 developed an intense national pride. A rationalistic 
 spirit also has sprung up, and the old Buddhism has 
 been galvanized into a sort of renewed life. Never- 
 theless, many Christian missions and schools have been 
 established ; and, above all, the Scriptures are being 
 widely diffused throughout the land. Many thou- 
 sands of copies of the New Testament, accepted by 
 the Japanese soldiers during the late war, are leaven- 
 ing the nation. The close of the century witnesses 
 a deepening of the spiritual life in the Church. 
 
 In the great Island of Formosa, the British and 
 Canadian Presbyterian churches have had in Di-s. 
 Maxwell and Mackay two of the most devoted mis- 
 sionary agents in the high places. Their achieve- 
 ments in evangelizing a vast field, in building Chris- 
 tian churches and extending Christian missions are 
 among the most striking achievements in the annals 
 of missions. 
 
 
 f * 
 
AFRICAN MIS8I0Na 
 
 103 
 
 CHAPTER XIX. 
 
 AFRICAN MISSIONS. 
 
 It lies beyond the scope of this book to give in de- 
 tail the history of missions througliout the century. 
 We have been able only to glance at the beginning 
 of this great work in a few of its more important 
 fields. Nowhere have greater triumphs of the gospel 
 been won than in Darkest Africa, and many barbarous 
 and cannibal races have been turned from darkness 
 to ligh*^^, from the power of Satan unto God. But 
 many t 'ibes are still in the blindness of heathenism 
 and sunken in the most degrading idolatries. 
 
 The slave trade has long been the curse of Africa. 
 Beside the vast multitudes whom it has sent to the 
 two Americas, the West Indies, and to many Moslem 
 lands, it has strewn the highways and byways through 
 the jungles and deserts of Africa with the innumer- 
 able caravans of wretched victims who have fallen 
 on the way. 
 
 At the beginning of this century the unexplored 
 heart of Africa was a vast and unknown region. It 
 has now been traversed through and through by 
 dauntless explorers, and partitioned out among the 
 great powers of Europe. Western Africa had long 
 
^f 
 
 
 1G4 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 been '*tho white mairs grave," yet it was the scene 
 also of the greatest triumphs of the cro^s. Of eight 
 German workers of the Btisle Mission at Gold Coast, 
 four died within a few weeks, and recently the 'nis- 
 sion has reported thirteen deaths within ten months. 
 Old Calabar, the Cameroon and Niger missions have 
 also had their glorious roll of heroes and martyrs. 
 Among the trophies of African missions are Samuel 
 Orowther, the slave boy, who became the Bishop of 
 the Niger. 
 
 South Africa may be called the white man's 
 sanitarium. On its high and healthy plains noble 
 missionary achievements have been won. In the 
 closing year of the last century Dr. Vanderkemp 
 came to Cape Town as the pioneer of the London 
 Missionary Society. The degraded Hottentots, 
 whom the Boers declare to have no souls, came under 
 the power of the gospel. Robert Moffat, the Scottish 
 gardener, began his glorious career in 1817, and for 
 over half a century continued his ministry of grace 
 in benighted Africa. 
 
 From Moffat David Livingstone, the Blantyre 
 weaver lad, caught inspiration, and from 1840 till 
 1874, when he was found dead upon his knees in a 
 hut at Ilala, he continued to teach and preach and 
 explore the forests and jungles of Central Africa. 
 His faithful black servants conveyed his body a 
 year's march to the coast, and brought it over sea to 
 rest in Westminster Abbey with England's greatest 
 warriors, statesmen and philanthropists. 
 
AFRICAN MISSIONS. 
 
 166 
 
 Many other heroic roissionaries have coiisecratod 
 with their lives and hallowed with their deaths this 
 dark land. Bishop Mackenzie, Bishop Steere, Dr. 
 Laws, Dr. Clement Scott, whose noble monument if 
 the stately Blantyre Church, Dr. J. Lewis Krapf, 
 Maokay of Uganda, the Martyr Bishop Hannington, 
 Grenfell and Comber, of the Baptist Congo mission, 
 and many another have laid the foundations of 
 Christ's kingdom in those dark places of the earth. 
 
 No mission field has a record of greater fidelity 
 under persecution and martyrdom than that of the 
 great island of Madagascar, an island four times as 
 large as England and Wales. In 1818 two mis- 
 sionaries, with their families, landed in Madagascar, 
 but within two months out of six only one was left 
 alive, and he was compelled to leave. Two years 
 later he returned with a number of preachers, teachers 
 and artisans, and was favorably received by the 
 enlightened king, Radama I., a friend of the British 
 and foe of the slave trade. On his death in 1828, 
 Ranavalona, his widow, an unscrupulous and blood- 
 thirsty woman, ascended the throne. ** She feared 
 and hated the Europeans and all their ways, while 
 she was full of superstition and clung to her idols 
 with ^eir wizards and sorcerers. She became 
 alarmed at the spreiid of the Christian religion among 
 her people. The missionaries were banished, but the 
 Bible in their native tongue remained. Men walked 
 a hundred miles to get a copy of the proscribed 
 hook, and hid it in the earth as men hide precious 
 
166 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 treasure. Persecution raged fiercely. The Chris- 
 tians were imprisoned, fettered and slain, burned at 
 the stake, buried alive, stoned to death, or flung from 
 lofty precipices." 
 
 During the persecutions the Rev. William Ellis, 
 previously of the south seas, contrived to smuggle a 
 quantity of Bibles into the country, and on the death 
 of Ranavalona in 1861 lie was enabled to enter the 
 capital. Never was more strikingly illustrated the 
 truth, " the blood of the martyrs is the seed of the 
 Church." When the missionaries were banished 
 there were but two thousand Christian^ in the country. 
 When they returned there were seven thousand in 
 the capital, and it was estimated forty thousand in 
 the island. 
 
 
 " Back flocked the thousands from slavery, bonds 
 and long imprisonment, and from various places of 
 concealment. The maimed and half-starved came 
 forth as from the grave. Within a single month 
 eleven places of worship were opened in the capital 
 alone, and many more in the region surrounding. 
 Several memorial churches were built upon spots 
 where martyr blood had most fiercely flowed." 
 
 In 1868, a second Ranavalona became queen. At 
 her coronation, at one hand was her crown, and on 
 the other the Bible. The queen and prime minister 
 were baptized and the idols destroyed. Within two 
 years a quarter of a million people had accepted the 
 gospel. To aid in the religious instruction of this 
 great multitude the Church Missionary Society, that 
 

 
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 A BUDDHIST FESTIVAL IN JAPAN. 
 
 Triumphal Procession of Biiddliist Shrine through the- 
 
 Streets. 
 
 m 
 
AFRICAN MISSIONS. 
 
 167 
 
 of the Friends, Norwegians and others took part. Yet 
 it is estimated that more than two-thirds of the 
 population are still pagan. The French, after several 
 bloody conflicts with the natives in which many 
 thousands of lives were lost, assumed the pro- 
 tectorate of Madagascar. They exhibit marked 
 hostility to the Protestant missions, and for the 
 present the sky of Madagascar is overshadowed by 
 sombre clouds. 
 
r 
 
 ir 
 
 < |! 
 
 108 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XX. 
 
 ! i 
 
 l\ 
 
 MISSIONS TO THE MOSLEMS. 
 
 Missions among the Moslems are among the most 
 difficult and discouraging of any undertaken by the 
 Christian Church. While the religion of Islam in 
 its rejection of idolatry was a great advance upon the 
 paganism which it superaeded, it yet presents special 
 obstacles to the success of the gospel. " These," says 
 Sir William Muir, are : " First, polygamy, divorce, 
 and slavery are maintained and perpetuated. . . . 
 Second, freedom of thought and private judgment in 
 religion are crushed and annihilated. . . . Third, a 
 barrier has been interposed against the reception of 
 Christianity. The sword of Mohammed and the 
 Koran are the most stubborn enemies of civilization, 
 liberty and truth that the world has yet known.** 
 
 Arabia, the sacred land of the Moslems, is almost 
 as impenetrable to the Gospel as the Hermit Kingdom 
 of Tibet. Yet a beginning has been made. The 
 Hon. Ion Keith-Falconer, a brilliant professor of 
 Arabic at Cambridge University, founded a mission 
 in connection with the Free Church of Scotland at 
 Aden in 1886, After two years he passed away, but 
 the work is still vigorously prosecuted. The Dutch 
 
 I'ii 
 
mi^-f. 
 
 ammin 
 
 Missions to the Moslems. 
 
 1C9 
 
 tlefotmed Church of the United States planted a 
 medical mission on the east coast of Africa and 
 are overcoming the prejudice and opposition of the 
 natives and widely circulating the Word of God. In 
 the Turkish Empire so great is the intolerance and 
 fanaticism of the Moslems that ** it is almost as much 
 as a Mohammedan's life is worth to become a Christian 
 in Turkey." 
 
 The ancient forms of the Christian religion, the 
 Armenian, Syrian, Maronite and Greek churches, 
 have only a precarious and iatermittent toleration, 
 numbering in all over eight millions of souls. The 
 Bulgarian atrocities and Armenian massacres that 
 have harrowed the heart of Christendom proclaim 
 how bitter is Moslem hatred to those churches. 
 
 The ancient churches of Christendom^ when 
 quickened with the new life of the gospel and bap- 
 tized with power from on high^ shall largely mould 
 the life of the Turkish Empire. Their patience un- 
 der pfefsecution, their faithfulness even to heroic 
 martyrdom, show that much of the old power of the 
 gospel still animated their ossified forms of religion. 
 It is chiefly among these and not among the Moslems 
 that missionary success has been met. 
 
 A p^reat work has been accomplished in the empire 
 by the American Board of Foreign Missions and by 
 the American Presbyterians. In 1823 the Syrian 
 mission was established in Beyrout by the American 
 Board, and in 1870 transferred to the Presbyterian 
 Chttroh. The college and medical school and girls' 
 
 m 
 
170 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 m 
 
 i: 
 i' 
 
 lip 
 ■1 
 
 school at Beyiout have accomplished a wonderful 
 work in educating some of the best minds of Palestine 
 and Syria in modern learning and science, and in 
 training up a heroic band of native missionaries. 
 From the Christian press at Beyrout also has poured 
 forth a great flood of religious teaching which by the 
 missionaries in Mount Lebanon and Syria is scat- 
 tered throughout many Moslem, Druse and Maronite 
 homes. 
 
 One of the most potent agencies for moulding the 
 intellectual and religious life of the southwestern 
 principalities of Europe, and in part of the Turkish 
 Empire on both sides of the Bosphorus, is Robert 
 College at Constantinople. 
 
 The life-story of Dr. Cyrus Hamlin, its founder, 
 is one of romantic interest. Early orphaned, he was 
 from boyhood inured to toil. At sixteen he set out 
 to earn his living in Portland, Maine. Here he came 
 under the influence of the saintly Dr. Edward Paysou 
 and experienced the great spiritual crisis of his life. 
 A pious deacon urged him to enter the ministry. He 
 thought much upon the subject but concluded, " No, 
 I can never make a minister. I can make a good 
 mechanic, and I had better stick to that." The 
 Church, however, sustained the call and he deter- 
 mined to become a missionary. 
 
 He was appointed by the American Board to 
 Constantinople. The Russian ambassador strongly 
 opposed Protestant missions. '*The Emperor of 
 Russia, who is my master," said the ambassador, 
 
MISSIONS TO THE MOSLEMS. 
 
 171 
 
 " will never allow Protestantism to set its foot in Tur- 
 key." Dr. Schauftler, the head of the American 
 mission, stoutly replied, " Your Excellency, the king- 
 dom of Christ, who is my master, will never ask the 
 Emperor of all the Kussias where he may set his foot." 
 
 Mr. Hamlin took charge of a seminary for Prot- 
 estant youth at Bebek, near Constantinople, and 
 fitted up a lathe and workshop in a stable. Many of 
 the students of the seminary were exceedingly poor, 
 and the Armenian converts were severely boycotted 
 as to employment by the Orthodox, who were more 
 bitter towards the missionaries than even the Mos- 
 lems. So the ingenious American organized manu- 
 facturing ii lustries for their support, from making 
 stove-pipes and rat-traps to grinding corn and making 
 bread. 
 
 Book-binding, printing and other trades were 
 started ; but most successful of all was the bakery. 
 There was in the city one of the best wheat markets 
 in the world, but all the grinding was done by horse- 
 power. It was said that there were 10,000 horse 
 mills and bakeries. Mr. Hamlin discovered that, 
 after the taking of Constantinople in 1453, in order 
 to induce foreigners to settle in the capital, it was 
 decreed that every foreign colony should have the 
 right to its own mill and bakery, .free from the inter- 
 ference of the guilds. He therefore resolved to start 
 one. His fellow-missionaries regarded the scheme 
 as atrociously absurd. He began, however, to con- 
 struct his works. Two Turkish police officers came 
 
i; 
 
 172 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 to arrest the workmen. Mr. Hamlin stood on his 
 treaty rights and was sustained by the American 
 minister, and the desired firman granting permission 
 was issued. 
 
 About this time the Russian war broke out. Large 
 barracks at Scutari, built under the direction of the 
 great Moltke while an officer under Sultan Mahmoud, 
 were occupied by the British. The need of bread 
 was urgent, and Mr. Hamlin agreed to furnish it at 
 a price just half what was paid for bread the invalids 
 would not eat. 
 
 There had been no mercenary thought in all this 
 work. Not one cent of all the expenditure, sometimes 
 amounting to $50,000 a month, accrued to himself. 
 A profit of $25,000 was expended in building thirteen 
 churches, with schoolrooms annexed. 
 
 Dr. Hamlin's greatest work was yet to be done, 
 — namely, the founding of Robert College. Mr. 
 Christopher R. Robert, a merchant of New York, had 
 promised a large sum for the erection of a college at 
 Constantinople. The story of the shrewd Yankee 
 missionary's success after seven long years' struggle 
 with the Turkish government, and of his evading 
 the fraud and cunning of the Turkish officials, the 
 most corrupt in Europe, and circumventing the 
 Jesuits, the Russiaais and the Moslems, all alike op- 
 posed to a Protestant college, is a record of extraor- 
 dinary interest. The Turkish Grand Vizier, All 
 Pasha, became so irritated that he said in vexation, 
 " Will this Mr. Hamlin never die, and let us alono 
 
 \ 
 
! 
 
 MISSIONS TO THE MOSLEMS. 
 
 173 
 
 7 
 
 on this college question ? " But at length after many 
 obstacles the college was opened and has been ever 
 since a source of intellectual and spiritual illumi- 
 nation. 
 
 Admiral Farragut unconsciouslj'' proved an impor- 
 tant factor in obtaining the firman or warrant to 
 build. On the admiral's visit to Constantinople, Dr. 
 Seropian, a Greek gentleman, suggested that when 
 dining with the great pashas he should ask why this 
 American college could not be built, but should 
 make no reply to the response whatever it was. 
 
 The firman, or rather an imperial irade, the most 
 sacred title to real estate in Turkey, was at length 
 issued. Iron was ordered from Antwerp and Glas- 
 gow, timber from the Danube, brick from Marseilles, 
 and excellent stone was quarried on the spot. After 
 the completion of the college, a distinguished Turkish 
 visitor said : " We would never have given you 
 leave to erect this college had it not been for the 
 insurrection in Crete." 
 
 *' What had that to do with it ? " said Mr. Hamlin. 
 
 " Ah, when your great Admiral Farragut was here, 
 that insurrection was our great embarrassment. 
 Your admiral asked the Grand Vizier, the pashas, the 
 Ministers of War and of the Navy, why the American 
 college could not be built. We then saw that the 
 United States government was holding that college 
 question over against us. If only an American 
 'monitor' should come into the Mediterranean, it 
 would be followed by war with Greece, and " — lifting 
 
I ^ 
 
 174 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Up both hands — " war begun with Greece, Alhih him- 
 self only knows where it would end. So, we said, 
 better build a hundred colleges for the Americans 
 without money than to have one of Farragut's mon- 
 itors come into the Mediterranean, and we gave you 
 the imperial irade.^* 
 
 Dr. Hamlin returned to America in tlie interest of 
 the new institution^ and has yince remained in his 
 native land. He is now in his eighty-eighth year, full 
 of life and energy, lecturing and preaching, and 
 serving as missionjiry editor on the staff of Our 
 Day.* 
 
 I 
 
 ,1 
 
 " The American societies have now 155 organized 
 churches, with 13,528 communicants and 60,000 ad- 
 herents, and the staff of workers includes 223 Amer- 
 ican missionaries and 1,094 native pastors, preachers 
 and teachers. Their magnificent educational work 
 at Constantinople, Beyrout and elsewhere embraces 
 
 * In May, 1893, the writer of these pages took steamer at 
 Constantinople and sailed up the Bosphorus to visit Robert 
 College. Nothing could exceed the beauty of the scenery 
 on either bank of this noble strait separating Europe 
 and Asia. For many miles it is bordered by stately 
 palaces and villas, while foliage of richest hue clothes the 
 towering hills to their summit. The college was then at- 
 tended by students speaking fourteen languages. English, 
 however, was the common speech of the playgrounds and 
 lecture-rooms. It is a large iron, fire-proof building, sur- 
 rounding a central square, with admirable libraries, museums 
 and lecture-rooms. It commands a magnificent outlook of 
 the winding Bosphorus Jind far Bithynian hills. Some two 
 hundred Armenian, Greek, Bulgarian and other youth were 
 receiving an admirable classical and scientific training. 
 
J 
 
 I 
 
 i 
 
 TIIK LATK HISIIOP CltOWTll KK. 
 
 A >liivc Imiv wIk) licciiinea ilisliiiKiiistiiMl im-latf of tlii' Cliiircli 
 iif Km^IhikI iiiiioii^' his Alriciiii cniiiilrv iiu'ii. 
 
 DR. ROlfKKT MOFFAT, TUK Al'OSTLE OF SOlTH 
 AFRICA. 
 
 A most surcessful African missionary, tlK- fath^-i -in-law of 
 David Livinj?sti>nc, 
 
 174 
 
 1% 
 
 IvJ 
 
i 
 
 u 
 
 - o 
 
 
 2.^ 
 
 
 n 
 
 a. 
 o 
 
 It 
 
 ;)E 
 
 1^ 
 

 f 
 
 MISSIONS TO THE MOSLEMS. 
 
 175 
 
 five well-equipped colleges, hIx theologicul seminiviies 
 and 010 sehools, with a total of 27,400 students." 
 
 The Methodist K})iscopal C'iuireli has also been car- 
 rying on, amid great difliculties, missionary work iu 
 Bulgaria. 
 
 Aftcjr the deatli of Martyn in 1812 little was ac- 
 com[»lished in Peraia for nearly twenty years. In 
 1829 a mission was established at Baghdad, and by 
 the B.osle missionaries at 'J'abreez in 1833. The 
 work was chiefly among the Moslems with very dis- 
 couraging results. Other points were occupied later, 
 as at Ispahan in 18G9 by Bruce, of the Church Mis- 
 sionary Society, and at Baghdad and Teheran in 
 1872. A college and several high schools have been 
 established and are doing important work in the dif- 
 fusion of light and Christian civilization. In 1834 
 the American Board established a mission to the 
 Nestorian Christians at Ooromiah in Persia. It is 
 now under the administration of the American Pres- 
 byterian Church and has organized a sti'ong Protes- 
 tant community with over fifty missionaries at work. 
 
 In Egypt the American Presbyterian Church has 
 successful missions among the Coptic Christians, 
 and witli considerable success also among the A^oham- 
 medans. The late Miss Whately also established 
 admirable mission schools in Cairo. 
 
 Till 1881 no Protestant mission existed among 
 the Moslem states of Northern Africa extending 
 from Egypt to Morocco. At that date a mission 
 was begun among the Kabyles of Algeria. Mission 
 
 I 
 
 m 
 
i' 
 
 m 
 
 "i ih 
 
 m 
 
 f. V, 
 
 176 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 work lias since been extended throughout Morocco, 
 Tunis, Tripoli and Egypt, with about 100 mission- 
 aries. 
 
 We ought to refer here to the atrocious persecu- 
 tions of the Armenian Chiistians by the Turks in 
 the last decade of the nineteenth century. 
 
 Dr. Lyman Abbott, pastor of Plymouth Church, 
 Brooklyn, N. Y., from that historic pulpit in 1897 
 uttered the following stern arraignment of the Turk- 
 ish Empire : 
 
 ," The persecution of Christians in Armenia is the 
 worst, the most cruel, the most barbarous religious 
 persecution the world has ever seen. Those who 
 have perished in Turkish Armenia in the last four 
 yeai-s nearly, if not quite, equal the sum total of all 
 those slain in previous peraecutions. Eight thou- 
 sand seven hundred and fifty is the number officially 
 reported as massacred in three or four daj^s in Con- 
 stantinople itself, while some estimates put the total 
 number of massacred men, women and children at 
 the present time since 1894 at 100,000. And this 
 is probably an underestimate. 
 
 '* This massacre of the Armenians is not a new 
 thing in Turkish history. 'In 1822 not less than 
 60,000 Greeks were massacred in the islands of the 
 -^gean Sea ; in 1850, 10,000 Nestorians were butch- 
 ered around the headwaters of the Tigris ; in 1860, 
 11,000 Maronitesand Syrians perished in Mount Leb- 
 anon and Damascus; in 1876 upwards of 16,000 
 were slaughtered in Bulgaria.* That is the Turk. 
 That is what he has been doing all the time. 
 
 " And this race prejudice, this trade jealousy, have 
 been intensified nnd embittered by what we are 
 pleased to call his religion. What is religion? If 
 it is consecration, devotion, enthusiasm, regardless 
 
 II 
 
MISSIONS TO THE MOSLEMS. 
 
 177 
 
 of the One to whom the consecration is made, regard- 
 less of the object of devotion, regardless of that 
 which excites the enthusiasm, then the Tuik is 
 religious. 
 
 " We have three elements together in the Turkish 
 heart ; fii*st, race prejudice ; second, trade jealousy ; 
 and, third, religious rancor and hate. The Mo- 
 hammedan knows only one way by which to extend 
 his religion — this : kill the men, kill the women, 
 kill the older children, and educate the babes into 
 Mohammedans. Mohammedanism has never varied 
 from its first starting-point in Asia. It has always 
 run this one consistent course ; a pei-secuting power 
 because it is an aggressive power, believing in a God 
 of indifference, making a worship of lust and cruelty." 
 
178 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XXI. 
 
 MISSIONS TO THE JEWS. 
 
 ! 
 
 The People of Israel have very special claims 
 upon the followers of Jesus — the consummate flower 
 of the Jewish race. The indebtedness of Chris- 
 tendom to this race can never be computed nor re- 
 paid. Through it came chiefly the oracles of God 
 to man. Through it came the institutions, the 
 jurisprudence, the philosophy which largely mould 
 the thought of all Christian nations to-Jay. 
 
 Yet no race was ever repaid with blacker ingrati- 
 tude for the benefits which it conferred. The tale 
 of its persecution by fire and fagot, by rack and 
 dungeon, is one of the darkest pages in European 
 history. Pillaged and plundered, scattered and 
 peeled, branded and mutilated, smitten by every 
 hand and execrated by every lip, the Jews seemed to 
 bear in all its bitterness of woe the terrible curse 
 invoked by their fathers, " His blood — the blood of 
 the Innocent One — be upon us and our children." 
 
 Trampled and beaten to the earth, decimated and 
 slaughtered, they have yet, like the trodden grass 
 that ranker grows, increased and multiplied in spite 
 of their persecution. Those " Ishmaels and Hagars 
 
 i 
 
MISSIONS TO THE JEWS. 
 
 179 
 
 . 
 
 of mankind," exiled from the home of their fathera, 
 and harried from land to land, have verily eaten the 
 unleavened bread and bitter herbs of bondage, and 
 drunken the waters of Marah. In many foreign 
 lands they have sat beside strange streams and " wept 
 as they remembered Zion." 
 
 They lived in narrow streets and lanes obscure, 
 
 Ghetto and Judenstrass, in mirk and mire ; 
 Taught in the school of patience to endure 
 
 The li*''" of anguish and the death of fire. 
 
 All their lives long, with the unleavened bread 
 
 And bitter herbs of exile and its fears, 
 The wasting famine of the heart they fed, 
 
 And slaked its thirst with Marah of their tears. 
 
 Anathema Maranatha I was the cry 
 
 That rang from town to town, from street to street ; 
 At every gate the accursed Mordecai 
 
 Was mocked and jeered, and spurned by Christian feet. 
 
 Pride and humiliation hand in hand 
 
 Walked with them through the world where'er they went : 
 Trampled and beaten were they as the sand, 
 
 And yet unshaken as the continent. 
 
 For in the background figures vague and vast 
 
 Of patriarchs and propliets rose sublime, 
 And all the great traditions of the past 
 
 They saw reflected in the coming time. 
 
 And thus forever with reverted look 
 
 The mystic volume of the world they read, 
 Spelling it backward, like a Hebrew book, 
 
 Till life became a legend of the dead. 
 
 With the modern revival of missionary spirit, 
 however, the claims of the Jews upon the sympa- 
 
 
:.i . ! 
 
 ii; 
 
 180 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 thies and good will of Christendom w ere recognized. 
 The Moravians, the pioneers in mijj.sioa elfort to the 
 heatlien, were also the first to send a mission to 
 Israel. From 1728 to 1792 a score of missionaries 
 were sent forth, by whose labors many Jews were 
 converted. 
 
 But not till the present century was much organ 
 ized effort made. In 1801, C. F. Frey, a converted 
 Hebiew, responded to the call of the London Mis- 
 sionary Society, and was destined for Africa. His 
 soul went forth towards his fellow-Jews in the city 
 of London, and he asked permission to work among 
 them. The result was a very successful mission 
 conducted chiefly under Church of England auspices. 
 
 By the co-operation of Prussia with Great Britain 
 a Protestant Episcopal see was established in Jerusa- 
 lem under the patronage of these two Protestant 
 states. The first appointment in 1842 was that of 
 Michael Solomon Alexander, a converted Jew, a 
 native of Prussia, who for twenty years had been 
 professor of Hebrew and Arabic in King's College, 
 London. Within three years he died, and war suc- 
 ceeded by Dr. Samuel Gobat, a learned divine. He 
 established twelve congregations in Palestine^ and 
 thirty-seven schools, attended by fifteen hundred 
 children. 
 
 This mission disappointed the sanguine hopes of 
 its founders as to union of the old historic churches 
 at Jerusalem, but it is doing good missionary work, 
 especially in the education of youth and in Christian 
 
 i 
 
MISSIONS TO THE JEWS. 
 
 181 
 
 chanty to the sick and poor. The London Mission- 
 ary Society has now working in Europe, Asia and 
 Africa, one hundred and seventy-five missionaries, 
 of whom seventy-seven are Christian Jews. 
 
 One of the most devoted missionaries to the Jews 
 was Dr. Joseph Wolff, the son of a Bavarian rabbi. 
 He has been called the Protestant Xavier, and 
 pioached the gospel to the scattered tribes of Israel 
 in many lands, including Syria, India and the 
 States of Central Asia. He suffered many hardships, 
 was imprisoned, and even sold as a slave, and at 
 Bokhara only escaped while lying under sentence of 
 death. His son became Sir Henry Drummond 
 Wolff, the distinguished diplomat. 
 
 The Church of Scotland, in 1840, established mis- 
 sions among the Jewish populations in Jassy, the 
 capital of Moldavia, in Budapesth, and elsewhere. 
 The famous " Rabbi Duncan," a professor of Hebrew 
 in the New College, Edinburgh, exerted a profound 
 influence in the Hungarian capital. 
 
 The chief and most successful Jewish missions 
 have been, not in Palestine, but in the great Jewish 
 communities of Switzerland, France, Holland, Russia, 
 Austria and Hungary. The most successful means 
 for the conversion of the Jews has been the transla- 
 tion into Hebrew of the New Testament by Pro- 
 fessor Delitzsch. 
 
 As early as 1820 a society for ameliorating the 
 condition of the Jews was organized in the United 
 States, and has carried on successful missic is in the 
 
 ;ii 
 
 ill 
 
182 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 chief centres of population. There are now, says 
 the lie . J. A. Graliani, over fifty Protestant societies, 
 eniph)ying about four hundred missionaries in their 
 evangelistic, medical, educational and philanthropic 
 mission work. The same writer estimates that two 
 hundred and fifty Jews, or sons of Jews, are ordained 
 clergymen of the Church of England, with more 
 than double that number in the non-Episcopal 
 churches of Britain and in the continental and 
 American churclies. " Many men of mark in philoso- 
 phy, theology, poetry, music and politics have been 
 proselytes from this gifted race — men such as 
 Neander, Philippi and Caspari, Heine, Beaconsfield, 
 Stahl and Simson, the first president of the Geri.-an 
 Pai " -.ment and of the highest court of justice. In 
 the first three-quarters of this century 100,000 Jews, 
 according to Delitzsch, have embraced Christian- 
 ity, and we have exact statistics to show that in 
 Prussia alone nineteen liundred Jews joined the 
 State Church from 1875 to 1888." 
 
 The intense and bitter anti-Semitic feeling on the 
 continent of Europe finds its strength in the fact 
 that gifted Jews, freed from their old political dis- 
 abilities, are finding their way into many of the 
 higher and influential positions in society. " Con- 
 sidering their numbers, their influence vastly pre- 
 ponderates; and the power of Jewish capitalists, 
 from the petty money-lender to the financier of king- 
 doms, is so enormous as to lend reasonableness to 
 the complaint of the German anti-Semites that the 
 
 I 
 
 fl 
 
 \ 
 
i 
 
 4 
 
 
 TYPICAL MOSLEM. 
 
 Tlio Moslem has been frdin (•ciuiirit.'s tlio syml.ol ni tierci' Mini fiinatical intolrraiue 
 
 From the time of Mohaiuiiicil his religion \va> sprcail liy tho .-vmh-iI, fatalism maiie 
 
 him brave to reckle.-siU'ss, his intolerance niaiir him ruthless and burliaroii.-. 
 
 IS-.' 
 
 li 
 
 i'- 
 
 k 
 

 TEN PUPILS IN EUPHRATES COLLEGE IN EASTERN TURKEY. 
 
 Christlaii colleges in Moslem lands will be the great regenerator^ of the i)eople. 
 students of these colleges are furnishing the teachers and preiichers, 
 l)hysicians and men of light and leading who will mould 
 the future of Moslem lands. 
 
 The 
 
 1J3 
 
MISSIONS TO THE JEWS. 
 
 183 
 
 le. The 
 
 i« 
 
 fruits of Christian labor are harvested by the Jews ; 
 capital is concentrated in Jewish hands." 
 
 The most shameful outbreak of anti-Semitism in 
 recent times is that caused by the Dreyfus scandal in 
 France, wliioii wo.U-nigh wrecked the Republic. In 
 Algiei-s, the Jews were hounded and persecuted after 
 the fashion of the DarK Ages. The most truculent 
 and bloodthirsty menaces were uttered by the scurril- 
 ous Parisian press. A. new St. Bartholomew was 
 threatened, in which the Jews should be destroyed 
 with fire and sword. This, however, was more po- 
 litical and racial than religious persecution, and a 
 reaction in favor of Dreyfus and his persecuted co- 
 religionists seems taking place. 
 
 A considerable emigration oF .Jewf! to the land of 
 their fathers has taken place. This is regarded by 
 man)'' as a striking fulfilment of prophecy. Some of 
 these immigrants are agricultural colonists aided by 
 Sir Moses Montefiore and Sir Mendelssohn Roths- 
 child. Others are pensioners of Jewish bounty at 
 Jerusalem. The Turkish Empire presents great ob- 
 stacles to the Jews' return to Palestine. Notwith- 
 standing this, it is estimated that there are about 
 28,000 Jews in a total population of, eay, a little 
 over 45,000 in Jerusalem. 
 
 Sir Moses Montefiore expressed intense devotion 
 to the theory of a restored kingdom of Israel. " I 
 am quite certain of it," he said, " it has been my con- 
 stant dream ; Palestine must belong to the Jews, and 
 Jerusalem is destined to become the seat of a Jewish 
 

 I 
 
 184 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Empire." The epigram of Lord Shaftesbury, " There 
 is a country without a nation, and God now, in His 
 mercy, directs us to a nation without a country," 
 makes a strong appeal to the imagination and sym 
 pathies of many devout persons. Many Jews them- 
 selves adopt with enthusiasm this idea. 
 
 One outcome of this was the Zionist conference 
 held at Basle, Switzerland, in 1897. This was at- 
 tended by some two hundred Jews from various He- 
 brew communities. The following progr^^mme was 
 adopted by the conference : — 
 
 " The aim of Zionism is to create for the Jewish 
 people a publicly, legally assured home in Palestine. 
 In order to attain this object the congress adopts the 
 following means : 
 
 "1. To promote the settlement in Palestine of 
 Jewish agriculturists, handicraftsmen, industrialists 
 and men following professions. 
 
 " 2. The centralization of the entire Jewish people 
 by means of general institutions agreeably to the 
 laws of the land. 
 
 " 3. To strengthen Jewish sentiments and national 
 self-consciousness. 
 
 " 4. To obtain the sanction of governments to the 
 carrying out of the objects of Zionism." 
 
 The visit of Kaiser Wilhelm II. to Palestine in 
 1898 was the most august demonstration of European 
 interest in the Lord's Land since the days of the 
 crusades. Increased privileges were secured for 
 both Protestant and Catholic churches. The Greek 
 Church, through the influence of the Russian Em- 
 pire) is securing also enlarged land holdings and 
 
MISSIONS TO THE JEWS 
 
 185 
 
 4'] 
 
 erecting great convents and churches, especially in 
 the vicinity of the Holy City. Many thousands of 
 Russian pilgrims visit yearly the sacred places of this 
 Holy Land, and numerous contingents especially of 
 British and American tourists, with devout or curi- 
 ous interest, visit that old historic land, 
 
 Over whose acres walked those blessed feet 
 Which eighteen hundred years ago were nailed 
 For our advantage to the bitter cross. 
 
 At Jaffa, Jerusalem, Nazareth, Zahleh, Damascus, 
 Beyrout and elsewhere, are Cliristian missions and 
 schools. Bethlehem and Nazareth especially are almost 
 entirely Christian, scarce a single Jew being found 
 in either place. 
 
 No land in the world is the centre of so much de- 
 vout thought as the Lord's Land. It is the theme of 
 study in all the homes throughout Christendom, and 
 in the many missions of heathendom as well. In 
 countless pulpits and Sunday schools its sacred 
 scenes are the subject of weekly comment. By 
 maps, models and illustrations its topography, its in- 
 stitutions, its manners and customs are as familiar as 
 those of the land in which we live. Indeed there 
 are multitudes who have never heard of Rome, or 
 London, or Paris to whom the names Jerusalem, 
 Bethlehem, Nazareth are associated with the most 
 sacred events in the world's history, or are the sym- 
 bols of the New Jerusalem on high. 
 
PART THREE. 
 
 PROGRESS OF TIIK CHURCHES DURING THE 
 NINETEENTH CENTURY. 
 
 CHAPTER XXII. 
 
 THE CHURCH OF ENGLAND. 
 
 During the eighteenth century a religious torpor 
 seemed to liave fallen upon all the churches. The 
 divine origin and miraculous evidences of Christian- 
 ity were strongly opposed by such writers as Hume 
 and Gibbon, Hobbes and Bolingbroke. Lethargy, if 
 not unbelief, had invaded the Church itself. Even 
 candidates for lioly orders were deplorably ignorant 
 of the Scriptures. Of professed theologians but few 
 were faithful to their sacred trust, and these be- 
 moaned, with a feeling akin to that of Nehemiah 
 and the exiled Jews, that the house of the Lord was 
 laid waste. Still earlier, the venerable Archbishop 
 Leighton, of pious memory, in pathetic terms la- 
 ments over the Episcopal church as " a fair carcass 
 without spirit." 
 
 Within the Church of England began that great 
 
 religious revival which saved Britain from the fate 
 
 187 
 
i" 1 
 
 
 i 
 
 V'^^ 
 
 
 : i 
 
 i 
 
 n 
 
 
 lij 
 
 ■\ni1 i 
 
 til) 
 
 188 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of France in the Revolution which overthrew both 
 tlirone and altar in the dust. The Wesleys, White- 
 field, Venn and Berridge, Fletcher and Coke, Simeon 
 of Cambridge, Milner of Carlisle, Grimshaw and 
 Perronet, Shirley and Madan — leaders in a great re- 
 ligious reform — were all clergymen of the Established 
 Church. Through the apathy or opposition, however, 
 of a large section of its clergy and laity that Church 
 as a whole failed, in large degree, to share this pro- 
 found religious awakening. In many cases, indeed, 
 an active opposition and persecution contributed 
 largely to the organization of Methodism as a dis- 
 tinct ecclesiastical body. A distinguished Church 
 of England writer, Dr. Arthur Rogei*s, writes thus 
 of the condition of the Established Church at the 
 close of the eighteenth century : 
 
 H 
 
 I \ 
 
 " Erastianism reigned almost supreme. The 
 Church was looked upon as the creature of the 
 State. Her spiritual functions were subordinated to 
 her social ones. It is a dismal enough record that 
 most of the dignitaries of the time have to set before 
 us. There were plenty of lords over God's heritage. 
 There were very few ensaraples to the flock. We 
 hear of bishoprics of business and bishoprics of ease. 
 Dr. Hoadly held the see of Bangor for six years, ap- 
 parently without ever setting foot in his diocese." 
 
 ill 
 
 Dr. Watson, who became Bishop of Llandaff, drew 
 from sixteen parishes a salary for duties which he 
 neglected. Dr. Rogers tells us of a Bishop examin- 
 ing his candidates for ordination in a tent on a 
 
THE CHURCH OF ENGLAND. 
 
 189 
 
 cricket-field, while he himself participated in the 
 game. 
 
 There were some of the clergy to whom fox- 
 hunting was not only a recreation for their leisure 
 houi-s, but the chief business of their lives. Dean 
 Hole remarks of these that it is charitable to suppose 
 that they mistook the fox for a wolf, and so were 
 anxious to destroy him, like good shepherds of the 
 flock. 
 
 The preaching was very monotonous. " Why call 
 in the aid of paralysis to piety?" asks the witty 
 Sydney Smith. " Is sin to be taken from men, as 
 Eve was from Adam, by casting them into a deep 
 slumber?" "On Easter Day in the year 1300," 
 says Dr. Rogers, " there were only six communicants 
 at St. Paul's Cathedral. There were churches in 
 London which sometimes found themselves on Sun- 
 day without a single individual to form a congre- 
 gation." 
 
 Canon Overton remarks that in tlie eighteenth 
 century Oxford had readied her nadir, and that pro- 
 fessors who never lectured, tutors who never taught, 
 and students who never studied, were the rule rather 
 than the exception. At Cambridge a better state of 
 things prevailed. Under the influence of Charles 
 Simeon it was the seat of the Evangelical revival. 
 Macaulay declared that his real sway over the Church 
 of England was greater than that of any primate. 
 Yet even in Cambridge we are told there were men 
 whose chief endeavor was to make each other drunk. 
 
wm 
 
 190 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 This condition of affairs may have been the exception 
 rather than the rule, but its very existence argues 
 a low state of religion and dull sensibilities of de- 
 corum. 
 
 The clergy did not seem to recognize the broaden- 
 ing and more liberal spirit of the times. They op- 
 posed almost to a man the Catholic Emancipation 
 bill of 1829, which removed from the Roman Cath- 
 olics, particularly those of Ireland, the political dis- 
 abilities which had lain upon them. But the majority 
 of Dissenters also adopted the same course. 
 
 In 1828 the Test Act, a law which required all 
 officers, civil and military, to receive the sacrament 
 according to the usage of the Established Church, 
 was repealed. This at once placed Dissenters and 
 Catholics upon the same footing with members of the 
 Established Church, and was in itself enough, re- 
 marked Bishop Hurst, sufficient to provoke opposition 
 on the part of all who had not united in the Evan- 
 gelical movement. 
 
 The Bishops also became extremely unpopular 
 through their opposition of parliamentary reform. 
 But the Right Reverend Prelates, and the majority 
 of the House of Lords, strenuously opposed the Re- 
 form Bill of 1831. Lord Lyndhurst in his place in 
 Parliament declared that, should it pass, a republic 
 would be established, that the Protestant Church in 
 Ireland would be destroyed and Church property in 
 both kingdoms confiscated. Dr. Ilowley, the Arch- 
 bishop of Canterbury, than whom, says Molesworth, 
 
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 THE CHURCH OF ENGLAND. 
 
 191 
 
 " no prelate had ever more worthily filled the throne 
 of Lanfranc, Anselm, Becket and Laud," strongly 
 opposed the Bill, " believing it to be mischievous in 
 its tendency and dangerous to the fabric of the con- 
 stitution." In thi::' he was strenuously supported 
 by the whole bench of Bishops. 
 
 The House of Lords by a majority of forty-one 
 threw out the Bill. The excitement throughout the 
 kingdom was intense. In London and in many other 
 towns the shops were closed, and the bells of the 
 churches muffled. " The Bishops," says Moleswortli, 
 " especially were objects of popular detestation, and 
 could not appear in the streets without danger of 
 pei*sonal violence." Lord Grey, in his place in Par- 
 liament, had admonished the Bishops if the Bill should 
 be thrown out by a narrow majority " to set their 
 houses in order." The Bishop of Exeter replied, 
 " It is true that the noble lord did not conclude the 
 sentence, but it is impossible not to know that he 
 referred to the words in which the prophet had 
 threatened destruction."* 
 
 Great tumults and riots took place throughout the 
 kingdom. In London a processsion of sixty thousand 
 persons marched to St. James's to present an address 
 to the king in favor of the Bill. At Nottingham, 
 Colwick Castle was fired, and that of the Duke of 
 Newcastle was burner, to the ground. At Bristol a 
 terrible riot broke out. The palace, of the Bishop 
 
 *'*Set thine house in order: for thou shalt die, and not 
 Uve " (Isa. 38 : 1). 
 
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 iffSif' 
 
 192 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and the Mansion House were attacked and the latter 
 fired. Fifty other buildings were assailed. An at- 
 tempt was even made to burn down the cathedral. 
 Not till the cavalry charged on the mob was the riot 
 suppressed. In many of the cathedral towns the 
 Bishops were substituted for Guy Fawkes on the 6th 
 of November. Tha Bishops of Winchester and Exe- 
 ter were hanged and burned in effigy close to their 
 own palaces. 
 
 "Such," says Molesworth, himself an Anglican 
 clergyman, "were the disastrous consequences of 
 identifying the Church with a party in the State, and 
 that too the party which was engaged in resisting 
 progress passionately demanded by the mass of the 
 people, and essential to the safety and well-being of 
 the state." Even the poi)ular sailor King lost his 
 popularity, and was received with hoots and groans. 
 The King at length gave authority for the crea- 
 tion of a sufficient number of peers to insure the 
 passing of the Bill. But the Lords, who had opposed 
 it, withdrew, and it passed its third reading, June 7, 
 1832, one hundred and six peers voting for it, and 
 only twenty-two against 
 
 The spirit of the reformed Parliament soon became 
 apparent. The condition of Ireland was extremely 
 lawless and riotous. A grievance which the Roman 
 Catholic population most loudly complained of was 
 the hardship of being obliged to pay tithes for the 
 support of a Church in which they did not believe, 
 and which they regarded as an badge of subjection. 
 
 I H 
 
THE CHURCH OF ENGLAND. 
 
 193 
 
 The ministers, so far from desiring to disestablish 
 that Church, were anxious to mitigate the hostility 
 with which it was regarded, by diminishing the bur- 
 dens of which the Catholic population complained. 
 They therefore reduced the number of Bishops in 
 Ireland from twenty-two to twelve, and the number 
 of Archbishops from four to two. 
 
 *' The Irish Tithe," says Molesworth, " had been 
 collected at the point of the bayonet, and was rapidly 
 becoming uncollectible even in that way. The 
 clergy who attempted to enforce their rights, and the 
 men who paid what was due, were assassinated or 
 lived in continual dread of assassination. Many of 
 the clergy were reduced to the greatest distress, and 
 in some instances brought almost to the verge of 
 starvation." 
 
 In England, too, the Dissenters and many Church- 
 luen objected to the impost of Church rates. The 
 stories of the seizures of the poor man's bed and of 
 his Bible awakened much hostility. The agitation 
 did greater damage to the Church than the whole 
 rate could compensate. A Bill for the abolition of 
 ecclesiastical tests upon conferring degrees other 
 than thos3 in divinity at the universities of Oxford 
 and Cambridge was strongly opposed by the univer- 
 sities, but passed the Commons by a vote of one hun- 
 dred and sixty-four to seventy-five, but was rejected 
 in the House of Lords by a vote of one hundred and 
 eighty-seven to eighty-five. 
 
 It will be apparent from the above recital that the 
 
SI '' 
 
 t 
 
 194 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Church of England h.id distinctly lost ground as a 
 directing and controlling force in the nation. The 
 most thoughtful and earnest minds in that Church 
 felt the need of a great religious awakening and an 
 aggressive movement to regain its lost influence. 
 Dean Church tlius describes the two characteristic 
 forms of Christianity in the Church of England, the 
 High Church, and the Evangelicals, or Low Church. 
 Of the former he says : — " Its better members were 
 highly cultivated, benevolent men, intolerant of irreg- 
 ularities both of doctrine and life, whose lives were 
 governed by an unostentatious but solid and 
 unfaltering piety, ready to burst forth on occasion 
 into fervid devotion. Its worse members were jobbers 
 and hunters after preferment, pluralists who built 
 fortunes and endowed families out of the Church, or 
 country gentlemen in orders, who rode to hounds 
 and shot and danced and farmed, and often did worse 
 things." Of the latter, he adds : — "It had not been 
 unfruitful, especially in public results. It had led 
 Howard and Elizabeth Fry to assail the brutalities of 
 the prisons. It had led Clarkson and Wilberforce 
 to overthrow the slave trade, and ultimately slavery 
 itself. It had created great Missionary Societies. 
 It had given motive and impetus to countless philan- 
 thropic schemes." 
 
 A remarkable group of men, chiefly at Oxford 
 University, became the leaders of the Oxford, or 
 Tractarian, movement. In the first year of the cen- 
 tury were born Newman and Pusey ; shortly before, 
 
THE CnURCH OF ENGLAND. 
 
 195 
 
 Keble and Arnold ; and shortly after, Hurrell Froude, 
 Rose, Faber, Williams, Stanley and Tait. These 
 men, with Robertson, Maurice, Kingsley and Light- 
 foot, were destined greatly to change the character 
 of the National Church. The most distinguished of 
 these, perhaps, was John Henry Newman. He is 
 described by Principal Shairp as " A man in many 
 ways, the most remarkable that England has seen 
 during the century, ^i^rhaps the most remarkable 
 whom the English Church has produced in any cen- 
 tury." 
 
 These were men of intense moral earnestness, of 
 devout lives and of lofty spiritual character. One of 
 the firat notes of this religious reform was sounded 
 in John Keble's collection of sweet and tender re- 
 ligious poems, The Christian Year. There is not 
 a village in any English-speaking land where his 
 hymns are not sung. They voice many of the deepest 
 feelings and holiest aspirations of the soul. Keble 
 has been called the George Herbert of this century. 
 Even before this the poetry of Wordsworth and 
 philosophy of Coleridge prepared the way for the 
 Oxford movement. 
 
 The year 1833 is the epoch from which it dates. 
 In January of tliat year Dr. Arnold published his 
 Principles of Ohuroh Reform. " His scheme was an 
 attempt at the comprehension of all Christians within 
 the pale of a great Church." Dr. Arnold hoped to 
 include all Dissenters except a few Quakers and 
 Roman Catholics. His plan, however, was rejected 
 
•y 
 
 
 I 
 
 m 
 
 196 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 with contumely by both Churchmen and Dissent- 
 ers. 
 
 The High Church party agreed in the principle 
 announced by Hurrell Froude that the Roman Church 
 had departed from the primitive faith, and so, in a 
 less degree, had the Anglican Church, but that the 
 teachings of the latter admitted of construction in 
 the sense of the primitive Church. He therefore 
 urged the claims of celibacy, fasting, relics and 
 monasticism. The Churchman's Manual^ issued 
 1833, made prominent points the exalted idea of 
 the Church, the importance of the sacraments and 
 the doctrine of Apostolic Succession. The Church 
 of England they affirmed was no Act of Parliament 
 Cliurch, no mere creature of the Reformation, but a 
 free and apostolic branch of the Catholic Church. 
 
 wi 
 
THE CHURCH OF ENGLAND. 
 
 197 
 
 CHAPTER XXIII. 
 
 THE CHURCH OP ENGLAND (^COntinuecT) . 
 
 An active propaganda of the new or revised doc- 
 trines of the Oxford Movement was begun in the 
 Tracts for the Times, as they were called, from 
 which it received its name as the Tractarian Move- 
 ment. The series consisted of ninety pamphlets pub- 
 lished at intervals during the years 1833 to 1841. Of 
 these Newman wrote twenty-four, Keble also a goodly 
 number and others of the Oxford coterie the re- 
 mainder. The Tracts took very high ground on the 
 subject of baptismal regeneration and the real pres- 
 ence in the eucharist, although in a heavenly and 
 spiritual manner. " The Church," they taught, " is 
 the only channel of grace in Christ because she is the 
 only dispenser of the means of grace, the only pro- 
 tector and witness to the truth, and the highest au- 
 thority in matters of faith and life." 
 
 The success of the Tracts, says Molesworth, was 
 much greater, and the outcry against them far louder 
 and fiercer, than their authors had expected. The 
 Tracts were at first small and simple, but became 
 large and learned theological treatises. Changes, 
 too, came over the views of some of their writers. 
 
Ill 
 
 
 ■ I 
 
 lltlH 
 
 198 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Doctrines vvliich probably would have shocked tliera 
 at first were put forward witli a recklessness wh'u.h 
 success had increased. Alarm \/as excited ; remon- 
 strances stronger and stronger were addressed to 
 them. They were attacked as Romanizing in their 
 tendency, especially Tract No. 80, on Reserve in Com- 
 municating Religious Knowledge. It advocated a 
 revival of the secret discipline of the early Church ; 
 that is, the ideas that there were doctrines which 
 should not be publicly taught and that the Bible 
 should not be promiscuously circulated. 
 
 " The effect of such writing was twofold — the 
 public were dismayed and certain members of the 
 Tractarian party avowed their intention to become 
 Romanists." So decided was the setting of the tide 
 towards Rome that Newman made a vigorous effort 
 to turn it by his famous Tract No. 90. In this he 
 endeavored to show that it was possible to interpret 
 the Thirty-Nine Articles in the interest of Roman 
 Catholicism. This Tract aroused a storm of indig- 
 nation. The violent controversy which it occasioned 
 led to the discontinuance of the series. 
 
 Soon men were compelled to take sides between 
 the Church of England and the Church of Rome. 
 In 1845 Newman went over to the Roman Church, 
 of which for forty-five years longer he continued 
 to be a devoted son. (He became, in 1854, Rector of 
 the Roman Catholic University at Dublin, Cardinal 
 Deacon in 1879, and died in 1890.) The same year 
 Frederick William Faber also seceded to the Church 
 
THK HKV. DP. THOMAS CHALMKHS. 
 A chief orgaiii/erof iliu rieslivtiTiaii Krer Cliiirch, Scotland. 
 
 I'M 
 
tl 
 
 lii<!< 
 
 H 
 
 II 
 
 b.. 
 
 i'.i;i 
 
 M 
 
 
 
 THK KKV. JOH.N CC.OK, D.D. 
 First Moderator of the i rosbyterian Church in Canada. 
 
THE CHURCH OF ENGLAND. 
 
 199 
 
 of Rome, in which lie became an earnest and elo- 
 quent preacher. It is interesting to remember that 
 the hymns of these distinguished writers, Lead^ 
 Kindly Light, and There's a Wideness in God's 
 Mercy like the Wideness of the Sea^ which breathe 
 the purest Christian charity and love, are favorites in 
 all the Churches. 
 
 The Romeward exodus continued. In 1851 Henry 
 Edward Manning followed, became Archbishop of 
 Westminster in 1865, and ten years later Loid 
 Cardinal. Before 1853 no less than four hundred 
 clergymen and laity had become Roman Catholics. 
 *' They were," says Blunt, " chiefly impressible un- 
 dergraduates, young ladies and young ladies' cu- 
 rates." But many of them were men of rank and 
 eminence. The action of the Church of Rome in dis- 
 tributing England into twelve bishoprics in 1850 
 aroused strong Protestant feeling, and doubtless 
 checked many from joining the exodus. 
 
 This Romeward movement aroused intense antip- 
 athy both within and without the Established 
 Church. The arguments by which it was justified 
 were considered, in many cases, disingenuous, if not 
 Jesuitical. The defence of the doctrines of purga- 
 tory, confession, absolution, images, relics, invocation 
 of the saints, penance and extreme unction by clergy 
 of the Established Church, no matter how ingenious 
 the argument might be, called forth strong protests. 
 
 Among the most distinguished leaders of the Ox- 
 ford Movement was Dr. Edward Bouverie Pusey. 
 
 ffl 
 
li 
 
 200 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 He sympathized strongly with this Anglo-Catholic 
 trend. He was I'.egius Professor of Hebrew, and his 
 commentaries on Daniel and the Minor Prophets are 
 a monument of learning and piety. At the age of 
 sixty he made himself master of Ethiopic for the 
 better prosecution of his biblical studies. After the 
 departure of Newman fiom the Established Church, 
 Pusey for the rest of his life was recognized as the 
 head of the High Church party. These were often 
 designated Puseyites, an epithet which he earnestly 
 deprecated, maintaining that their doctrines were 
 those of the Primitive Church. Pusey was a man 
 of pure, devout and ascetic type of piety. He was 
 more austere to himself than to othei*s, wearing the 
 hair-shirt, and using other physical means of pen- 
 ance. 
 
 The revival of sisterhoods in the Church of Eng- 
 land of a conventual character was largely due to 
 his influence. He attached much importance also to 
 the practice of confession. For many years he made 
 his own confessions to John Keble, and heard also 
 the confessions of many of the clergy. He had an 
 exaggerated regard for the ancient forms and lit- 
 urgies. In the discussion concerning the Athana- 
 sian Creed, with its intellectual subtilties and defini- 
 tions, he declared if this ancient hymn were altered 
 or disturbed he must resign from the ministry. 
 When Pusey lay under the suspicio;x of Romish 
 teaching, Keble wrote : *' My own conviction is that 
 he has been the greatest drag upon those who were 
 
THE CHURCH OF ENGLAND. 
 
 201 
 
 rushing towards Rome, by showing them that all 
 their reasonable yearnings were provided for in the 
 English system, rightly understood." 
 
 The revival of Catholic doctrine in the Church of 
 England naturally led to a revival of Catholic practice 
 — to a more ornate ritual ; to a more stately and 
 dignified service ; and, in many cases, to the use of 
 religious ornaments, lights, crosses and crucifixes, and 
 the wearing of albs and stoles and chasubles, and 
 other ecclesiastical garbs akin to those used in the 
 Church of Rome. It was this probably more than its 
 theological dogmas that was the most effective 
 influence in propagating the Tractarian doctrines. 
 
 ** The movement," says the Rev. Henry Scott 
 Holland, " in making this fresh effort, passed from the 
 study to the street: it became practical, missionary, 
 evangelistic. It insisted that its work upon the 
 masses, in their dreary poverty, demanded the bright 
 attraction and relief of outward ornament, and the 
 effective teaching of the eye. The priestly office of 
 the clergy was magnified. The liturgical service 
 was enriched. The theory of a real presence led to 
 the more elaborate decoration of chancel and altar." 
 
 A sort of ecclesiastical renaissance took place. The 
 genius of Sir Walter Scott, who had just passed away 
 in 1832, had awakened a love for the historic past, 
 with its pomp and pride and pageantry, its poetry 
 and romance. " This literary warmth," continues 
 Holland, " mixed itself in with the doctrinal move- 
 ment towards the enrichment of the churches. The 
 emotions were making new demands upon out- 
 
 ! 
 
 ,1. 
 
 1 
 
202 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 B-i 
 
 ii 
 
 ' ! I 
 
 b 
 
 m\'' 
 
 ward things : they required more satisfaction. The 
 churches were responding to a real and wide need 
 when they offered a refuge and a relief to the dis- 
 tressed imagination. 
 
 "Everywhere began the Gothic revival. The 
 restoi:.tion of the disgraced and destitute parish 
 churches, which had become practically necessary, 
 was taken up by men full of admiration for the 
 architecture which had first built them. The archi- 
 tectural revival deepened into the symbolism of a 
 more rapt sacramentalism." 
 
 The public service thus underwent a very marked 
 change. "The psalms and canticles," says Moles- 
 worth, " which had hitherto been read in almost all 
 churches, even in London, began to be chanted. 
 Hymns of a more poetical character gradually sup- 
 planted the religious doggerel of Sternhold and Hop- 
 kins, or Brady and Tate. These changes were not 
 effected without loud and angry protests from those 
 in whose minds the old fashions were associated with 
 ideas of sacred ness, and those which replaced them 
 with mediaeval doctrine." 
 
 A strong antagonism to ritualistic practices was 
 developed both in Parliament and without. The 
 Church Association was organized, chiefly of persons 
 belonging to the Low Church party, for the purpose 
 of putting down ritualism. A large sum of money, 
 amounting, it is said, to fifty thousand pounds, 
 was contributed for taking proceedings against the 
 ritualists in the ecclesiastical courts. Many of the 
 
 51 i' n 
 
THE CHURCH OF ENGLAND. 
 
 203 
 
 ritualistic clergy made their adherence to these forms 
 a matter of conscience, and suffered serious inhibitions 
 and penalties. Much sympathy was therefore created 
 on their behalf, and ritualism, by this very means 
 adopted for its suppression, became more prevalent. 
 
 Ritualistic p'~ctices became more and more pro- 
 nounced. The Court of Arches condemned these 
 practices at St. Barnabas, Pimlico. But the com- 
 mittee of the Privy Council sanctioned the use of 
 altar cross, altar lights, and other ecclesiastical 
 paraphernalia. " From that moment," says Holland, 
 ♦' the ritualists have acted steadily in the belief that 
 this legal decision was but affirming that which is 
 the plain, historical sense of the words in the rubric, 
 and have pressed, often with rashness, sometimes 
 with insolence, for the revival of all the ritual wliich 
 this interpretation justified. In accomplishing this, 
 they have been aided, advised and sustained by the 
 elaborate organization of the English Church Union, 
 formed for the defence and protection of those who, 
 in carrying out the rubric so understood, were menaced 
 by perils and penalties." Popular indignation was 
 aroused by dread of Romish usages and broke out 
 into hideous rioting at St. George's in East London. 
 
 Meanwhile marked divergencies of doctrine were 
 developed within the Church established by Law. 
 They are thus described by Vicar Molesworth, of 
 Rochdale : *' There were no fewer than six distinct 
 schools or parties in the Church : the old orthodox 
 Iligh Church party, still embracing the majority of 
 
 
204 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 the clergy, and keeping aloof from the strifes and 
 prosecutions to which we have referred, except when 
 it found itself or its practices interfered with by 
 them: the Evangelical party, the best members 
 of which repudiated the Church Association; the 
 Broad Church party, of which Dr. Arnold and Dr. 
 Hampden had been the first leaders ; the Eationalistic 
 and Ritualistic schools, comprising a large nunsber 
 of young and energetic clergymen and laymen ; and, 
 lastly, the Tractarians, who still adhered to the prin- 
 ciples originally laid down in the Tracts for the 
 TimeSy without adopting the developments to which 
 they had given rise. These parties shaded away into 
 each other, and each might be subdivided into sev- 
 eral different schools, the ultimate ramifications of 
 which it would be useless and impossible to trace." 
 In popular apprehension these classes may be re- 
 duced to three types, the '* High and Dry," the ** Low 
 and Slow" and the " Broad " Church. The High 
 Church party we have briefly sketched. Many of its 
 members are staunchly Anglican and anti-Romanist. 
 To the cavil that there was but '* a paper wall " be- 
 tween the High'Church and the Church of Rome, a 
 sturdy Churchman replied, "Yes, but the whole 
 Bible is written upon it." " The revival of the High 
 Church party," says Conybeare, " has effected an 
 important improvement among the clergy. Under 
 the name of orthodoxy and the banner of High 
 Church, they have willingly received truth against 
 which, had it come to them in another shape, they 
 
THE CHURCH OF ENGLAND. 
 
 205 
 
 would have closed their ears and hearts. A better 
 spirit has thus been breathed into hundreds who but 
 for this new movement would have remained, as their 
 fathers were before them, mere Nimrods, ramrods or 
 fishing-rods." 
 
 " The Oxford Movement,'' says Rogers, " raised 
 the tone of average morality in Oxford to a level 
 which perhaps it never before reached." " It has 
 promoted," says Dr. Cadman, "genuine saintliness 
 and has popularized religion. It has crowded empty 
 churches and founded innumerable aids for the bet- 
 terment of life and the relief of the poor." 
 
 In the slums of the east end of London, of the 
 great seaports of Bristol, Portsmouth and l'l^.nouth, 
 and in the great manufacturing cei.tres, it has won 
 the hearts and often changed the lives of the poor, 
 living amid the most sordid and squalid surround- 
 ings. By its college settlements, its parochial visi- 
 tations, its earnest zeal, it has in vast number of in- 
 stances converted apathy or aversion into religious 
 devotion and passionate loyalty to the Church and 
 its institutions. It has created a new type in litera- 
 ture, the Father Jinks of " Ian Maclaren." 
 
 The Low Church, or evangelical party, had its seat 
 at Cambridge, where the Rev. Charles Simeon was 
 one of its most distinguislied lights. It chiefly em- 
 phasized the doctrines of justification by faith and 
 the sole authority of Scripture as the rule of life. It 
 was always on the side of philanthropic reform. 
 Wilberforce, Stephen and Buxton, Clarkson and 
 
 
 s'l; 
 
Iffr 
 
 i 
 
 hm\\ 
 
 206 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Shaftesbury, are types of its public benefactora. It 
 was the founder of the Church Missionary Society, 
 which sends forth so many hundreds of zealous 
 evangelistic clergy into all parts of the heathen 
 world. It was chiefly instrumental in establishing 
 the British and Foreign Bible Society, which has 
 published the Scriptures in over thiee hundred lan- 
 guages. It has also been exceedingly zealous in 
 establishing Sunday schools, ragged schools, lending 
 libraries, benefit societies, clothing clubs and the 
 like. 
 
 " The Broad Church," says Bishop Hurst, " corre- 
 sponds in the main with philosophical rationalism." 
 It began with Coleridge, was interpreted principally 
 by Hare, was defended by the chaste and vigorous 
 pen of Arnold, and represented by Maurice, Kings- 
 ley and Stanley. Arnold held that the work of a 
 Christian Church and State is absolutely one and 
 the same. There can be no perfect Church or State 
 without their blending into one. 
 
 The genial personality, the wide learning, the stir- 
 ring eloquence of Dr. A. P. Stanley popularized more 
 than almost any other writer Broad Church views. 
 For the extreme latitude of his views on future 
 punishment and the final issues of the Day of Judg- 
 ment, Maurice was relieved of his duties as Profes- 
 sor of Divinity at King's College, London. By his 
 intense sympathy with the poor, his zeal for social 
 reform and his robust and manly novels, Kingsley 
 won wide popularity. Professor Jowett, late Master 
 
THE CHURCH OF ENGLAND. 
 
 207 
 
 of Balliol, represented a mo j extreme type of Broad 
 Church rationalism. 
 
 But its most striking expression is that in the 
 volume of Essays and Reviews (1861) — a volume, 
 says Bishop Huret, which consists of broad gen- 
 emlizations against the authority of the Bible as a 
 standard of faith. Among the writers were Dr. 
 Frederick Temple, afterwards Bishop of Exeter, on 
 the E uc '^ion of the World; Dr. Jowett, on the 
 Inspi atio'i of Scripture; Professor Powell, on the 
 Order of Nature ; C. W. Goodwin, on the Mosaic 
 Cosmc jony ; Rowland Williams and Mark Pattison. 
 "'his book created an intense sensation. The 
 press teemed with replies of all sizes from pamphlets 
 to bulky octavos, numbering in England alone 
 nearly four hundred publications. Almost every 
 newspaper in the realm, religious or secular, took 
 part in the contest. Every centre of thought 
 throughout the nation was agitated. High and Low 
 Church alike united in condemnation of the work. 
 One protest against the doctrines of the Essays and 
 Reviews contained the signatures of nine thousand 
 clergymen of the Established Church. The Bishops 
 without a single exception took ground against it. 
 The Convocations of Canterbury and York pledged 
 their influence to protect the Church from the ** per- 
 nicious doctrines and heretical tendencies of the 
 book." 
 
 Dr. Williams and Mr. Wilson were suspended by 
 the Court of Arches from the ministry for departing 
 

 208 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 from the teacliings of the Thirty-Nine Articles on 
 the inspiration of Holy Scripture, on the Atone- 
 ment and on Justification. The case was appealed 
 to the Privy Council. The decision of the Court of 
 Arches was reversed, and the deposed clergymen 
 were restored to their functions. 
 
 The most extreme and outspoken attack on the 
 historical character of the Pentateuch was that by Dr. 
 John William Colenso, who, in 1853, was appointed 
 Bishop of Natal. He denied the Mosaic origin of 
 Pentateuch, revived the old theory of its Eloliistand 
 Jehovist writers and of its recension in the time of 
 Ezra. The Convocations of York and Canterbury 
 united in condemnation of his work. He was re- 
 quested to resign his office, which he declined to do. 
 He was ari-aigned by an Episcopal Synod at Cape 
 Town and deposed from his office. He appealed to 
 the Judicial Committee of the Privy Council, which, 
 as in the case of the Essayists, reversed the sentence 
 of the deposition. 
 
 The views which were merely hinted at by the 
 Broad Churchmen of 1860 have since been openly 
 avowed by many of the Anglican clergy. Consider- 
 able excitement was produced by the publication of 
 Lux Mundi^ edited by Canon Gore, principal of the 
 Pusey House, and containing contributions from 
 many High Church writers. The chief point of 
 offence is Canon Gore's article on Inspiration, which 
 admits " that there may be unhistorical and idealiz- 
 ing elements in the Old Testament, and such ele- 
 
THE CHURCH OF ENGLAND. 
 
 209 
 
 ments are entirely consistent with its Divine revela- 
 tion." More recent writers have pushed the biblical 
 criticism to much greater lengths, as Dr. Driver, 
 Canon Cheyne and others. Professor Sayce, the dis- 
 tinguished archaeologist of Oxford, at one time held 
 views on a higher criticism which he has since foiTkid 
 occasion to largely modify, the archaeology of the 
 Orient having shown the art of writing and the ex- 
 istence of a copious literature at a much earlier date 
 than had previously been supposed. 
 
 The Anglican Church throughout the British Em- 
 pire and in the United States has, in large degree, 
 shared the phases of thought of the Mother Country. 
 In several of the British Colonies the connection be- 
 tween Church and State was long maintained. This 
 gave a sort of quasi superiority to the Church es- 
 tablished by law, which was often, in large degree, 
 the Church of the crown officers and " landed aris- 
 tocracy." In most of the colonies, however, after 
 strenuous struggle, the absolute equality of all the 
 sects in the eyes of the law was recognized. 
 
 The Anglican Church has devoted itself with zeal 
 to missionary and educational work. In the great 
 missionary dioceses a degree of heroism unsurpassed 
 in any age of the Church has been exhibited. Much 
 attention has been given also to educational work. 
 Universities and colleges have been created in the 
 chief centres of population and whole continents and 
 islands have been dotted with churches, from stately 
 metropolitan cathedral to humble rural fane. 
 
 m 
 
 
 I' Hi 
 
 If 
 
210 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ■ IiFt' 
 
 •I I 
 
 Ml 
 
 
 i 
 
 The American Revolution was a great blow to the 
 Episcopal Church of the revolted colonies. " It was 
 left," siiy.s Bishop Hurst, "stranded like a wrecked 
 sliip on the l)eacli. Thousands of her clergy and 
 laity were loyal to King George. And for this they 
 wervi exiled from tlieir parishes and their cliurches 
 broken up. The loyal clergy of the Revolution were 
 whippe(i, banislied and persecuted in every possible 
 way find their churcliea torn down and burned." 
 
 A s.aving remnant, however, soon organized a dis- 
 tinctively American Episcopal Church. It furnished 
 tlie first cliaplain to Congress, and in an Episcopal 
 Church, St. Paul's, in New York, the first religious 
 services were held after the inauguration of Wash- 
 ington. Tlie President and the houses of Congress 
 attended in their official capacity. A general con- 
 vention was held in Philadelphia in 1785, when a 
 Prayer-Book was drawn up, largely modifying in a 
 more liberal and Arminian sense that of the Mother 
 Country. 
 
 " The later development of the Episcopal Church," 
 says Bishop Hurst, " has given it an honorable part 
 in the sanctif.oation of American life. Its mission- 
 ary spirit lias carried it to all parts of the country, 
 and, in always standing for dignity and b' luty in 
 public worship, for an educated clergy, and ior con- 
 servative methods of evangelism, it has exer^^ised 
 great influence on the religious tone of the com- 
 munity." 
 
THE PRESBYTERIAN CHURCH. 
 
 211 
 
 CHAPTER XXIV. 
 
 THE PIIESBVTEKIAN CHUKCFI. 
 
 The Presbyterian Kirk of Scotland was lieir to 
 some of tlie most heroic traditions of Christendom. 
 Their resistance of tlio attempt to force Episcopacy 
 on their country is a part of tlie civil as well as 
 ecclesiastical history of the Scottish Pi-esbyterians. 
 The Covenanting Church, driven from its altars, be- 
 took itself to the wilderness — to lonely straths and 
 distant vales, where the scream of the eagle and the 
 thunder of the cataract blended with the singing of 
 the psalm and the utterance of the prayer, v/hile 
 armed sentinels kept watch on the neighboring 
 hills. At the rippling burn infants were baptized, 
 and at those mountain altars youthful hearts 
 plighted their marriage vows. " . ; is something," 
 says Gilfillan, '*to think of the best of a nation 
 worehipping God for years together in the open air, 
 the Druids of the Christian faith." 
 
 The Covenanters, banned like wild beasts, with- 
 drew with their Bibles and their swords to dark 
 glens, wild heaths, rugged mountains and rocky 
 caves. The preachers, stern eremites, gaunt and 
 haggard, proclairaec; ike a New Elijah, the threat- 
 
 it 
 
 
I ■! 
 
 212 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 enings of God's wrath against His foes. As suc!j 
 live in history and tradition the names of Cargill, 
 Cameron, and Ren wick, and such has Sir Walter 
 Scott portrayed in his marvellous creations — Ephraira 
 Macbriar and Habakkuk Mucklewrath. 
 
 The moral heroism of these brave men has never 
 been surpassed. In hunger, and peril, and penury, 
 and nakedness, these " true-hearted Covenantei-s 
 wrestled, or prayed, or suffered, or wandered, or died." 
 Many of Scotland's grandest or loveliest scenes are 
 ennobled by the martvr memories of " the killing 
 time " ; by the brave deaths of those heroes of the 
 Covenant, and by their blood that stained the sod — 
 
 m 
 
 m 
 
 On the muirland of mist whoi'e the martyrs lay ; 
 Where Cameron's sword and Bible are seen 
 Engraved on the stone where the heather grows green. 
 
 The motto of the great seal of the Presbyterian 
 Church — " Nee Tamen Consumebatur " — indicates 
 that, like the burning bush in the desert, though 
 continually exposed to the flames, it nevertheless 
 was not consumed. But the religious torpor which 
 seems to have fallen upon Christendom during the 
 eighteenth century invaded the northern as well as 
 the southern part of the nation. The religious zeal 
 of the Scottish Church languished well-nigh to ex- 
 tinction. Throughout its history the system of 
 patronage has been the bane of that Church. This 
 system consisted in the appointment of ministers to 
 parishes by patrons who were supposed to have 
 
THE PRESBYTERIAN CHURCH. 
 
 213 
 
 rights of ownership. Interminable conflicts arose 
 between the Church and these patrons. The pat- 
 ronage was twice abolished and was twice restored. 
 T}ie right of the lay lords to nominate ministers was 
 supreme. " No matter how unworthy the appointee 
 was, nor how unwilling the people were to receive 
 him, there was no redress." 
 
 It was a revolt against this by Ebenezer Erskine 
 that caused the formation, in the middle of the 
 century, of the Secession Church, which became the 
 germ of the United Presbyterian Church, now one 
 of the largest and most aggressive bodies in Scotland. 
 At the close of the century religion had reached a 
 low ebb in the Scottish Kirk. Moderatism, or the 
 policy of the mild and conservative men who con- 
 trolled the destinies of the Church ; Erastianism, or 
 the doctrine that the State has supreme authority in 
 ecclesiastical affairs ; and a Gallio-like indifference 
 to religious mattei"s largely prevailed. This low 
 state of religion is reflected in the biting satires and 
 sarcasm of Robert Burns, with which he denounces 
 the hypocrisy of the times. 
 
 At the beginning of this century two brothers 
 engaged in secular business, and that the most un- 
 likely that we can conceive to foster religious re- 
 formers, infused a new evangelical spirit, not only 
 into Scotland, but into England, Switzerland and 
 France as well. These men were Robert and James 
 Haldane. They were both brought up in the navy, 
 not then, nor even now, a favorite school for relig- 
 
214 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ion. But God's Word and His Spirit led them to 
 true conversion, and they became thenceforth 
 apostles of evangelistic zeal. They sought first to 
 engage in foreign missions, but were shut out of 
 India by the exclusive policy of John Company. 
 They tlierefore formed the Society for the Propaga- 
 tion of the Gospel at Home, and with Simeon of 
 Cambridge in 1796 m.ade a tour tliroughout the 
 country preaching, establishing religious societies 
 and Sunday-schools, and building churches. 
 
 In 1800 the General Assembly forbade field 
 preaching and all revival efforts. The Haldanes, 
 who had inherited large property, built large num- 
 bers of tabernacles, as they were called. In fifteen 
 years they had expended nearly half a million dollars 
 in erecting these places of worship and training 
 three hundred ministers of the gospel. 
 
 The elder Haldane was himself ordained, and in 
 1816-1817 opened an evangelical mission in Geneva 
 and Montauban, preaching with apostolic zeal to the 
 students of the university. Among the fruit of his 
 labors were the distinguished Evangelical Divines, 
 Merle D'Aubign^, Malan, Gaussen, Monod and 
 others. These labore gave an impulse to religion 
 and missions which has been a benediction to Scot- 
 land and Switzerland to this day. 
 
 Their laboi-s were reinforced and surpassed by 
 those of the greatest man whom Scotland has pro- 
 d 1 Lince the days of John Knox. At the close 
 of tlie century Thomas Chalmers — born 1780, the 
 
THE PRESBYTERIAN CHURCH. 
 
 215 
 
 son of a prosperous ship owner — was attending 
 lectures at St. Andrews University. He was a big, 
 brawny, buoyant, and even boisterous youth, not. 
 fond of books nor study, but destined to be the 
 greatest pulpit orator and religious leader of his 
 time. His intellect was awakened by the study of 
 mathematics, in which he became an expert, and 
 afterwards professor. 
 
 In 1803 Chalmers became minister of the little 
 parish of Kilmany, near St. Andrews, but his 
 heart was not in his work. Being invited to con- 
 tribute to the Edinburgh Encyclopsedia he at first 
 chose trigonometry, but at length took Christian- 
 ity. " By studying about Christianity he became 
 a Christian. His congregation quickly became 
 aware that he had not so much resumed his work 
 among them as begun it. His whole soul was on 
 fire, and his culture was now used to make the 
 saving truth of saving power. He cut loose from 
 the moorings of moderatism, and became intensely 
 Evangelical." 
 
 In 1815 he became minister of the Tron Church, 
 Glasgow. He was more than an eloquent preacher. 
 He was a faithful pastor, a skilful organizer and in- 
 defatigable worker. His great parish of two thou- 
 sand families was diligently visited and instructed. 
 Two score Sunday schools were established. The 
 care of the poor was so reformed that the cost of 
 maintaining them was reduced from j£ 1,400 to £280 
 per annum. 
 
 
 i 
 
 I I 
 
216 RELIGIOUS PiiOGKESS IN THE CENTURY. 
 
 ii 
 
 I* 
 
 i 
 
 He Las as yet taken little part in church govern- 
 ment. The friction between Churcli and State was 
 rapidly developing hea. and irritation. The Evan- 
 gelicals claimed that the Church was autonomous in 
 her spiritual affairs. Chalmers eloquen tly proclaimed 
 this doctrine. " There is nothing which the State 
 can do to our independent and indestructible Church 
 but strip her of her temporalities, nee tamen consume- 
 hatur. She would remain a Church notwithstand- 
 ing, as strong as ever in the props of her own moral 
 and inherent greatness. . . . What Lord Chatham 
 said of the poor man's house is true in all its parts of 
 the Church to which I have the honor to belong. 
 ' In England eve:y man's house is his castle. Not 
 that it is surrounded with walls and battlements ; it 
 may be a straw-built shed. Every wind of heaven 
 may whistle ri and it, every element of heaven may 
 enter it, but the king cannot — the king dare 
 not.' " 
 
 To restrain the evils of patronage, which not sel- 
 dom foisted unworthy men upon a long-suffering 
 parish, the Veto Act of the General Assembly of 
 1834 was enacted. It provided that a presbytery 
 should not ordain any man presented by the patron 
 to a living, if a majority of the male heads of fami- 
 lies, communicants in the parish concerned, disap- 
 proved of the nomination. But such restraints on 
 their privileges of patronage were very distasteful 
 to the Frastian landed aristocracy, and a ten years* 
 conflict ensued between, on the one side, the Evan- 
 
THE PRESBYTER!' N C'KfURCH. 
 
 217 
 
 gelical party of the Church t r Scotland, " fired with 
 the hereditary sentiments >iid principles of long 
 heroic centuries, and on the other side the formi- 
 dable and determined forces of the moderates, the 
 landed proprietors and the politicians." 
 
 The conflict became acute on the presentation of 
 Mr. Robert Young to the living of Auchterarder. 
 The appointment was ve.y obnoxious. Only two 
 men in a parish of three thousand could be induced 
 to sign the call. The presbytery declined, therefore, 
 to ordain Mr. Young as pastor. He, with his patron, 
 applied to the civil courts. After four years' litiga- 
 tion the decision was given adversely to the objects 
 ing congregation. 
 
 In the Strathbogie case only one man, the tavern- 
 keeper of the parisli, signed the call to a Mr. 
 Edwards, a man uni^ ersally, i,nd for good reasons, 
 objected to. Edwards j- nef^^r^dto the court and pro- 
 cured a decision in )■' lavor. 
 
 The General Asseinl»ly in 1842 adopted a " Claim 
 oi; Right," and appealed to the Queen and Govern- 
 ment f :>r protection of the Church in her spiritual 
 affairs from the encroachments of the State. " The 
 answer was the final decision of the House of Lords 
 in the Auchterarder case, awarding Mr. Young 
 X 10,000 from the presbjtery for refusing to ordain 
 him. The situation had surely become intolerable." 
 
 A convocation of Evangelical ministers, number- 
 ing 474, resolved to stand by the " Claim of Right." 
 " Soon all the land was rife with tho old spirit of 
 
 m 
 
 'i 
 
 
u 
 
 ffei' 
 
 i 
 
 6 ' 
 
 218 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 the Covenanters." The next act in this history drama 
 was the great Disruption of 1843. 
 
 We think this name an unfortunate and mislead- 
 ing one. The movement was not a schismatic act, 
 but one of loyalty to the principles of the old Cov- 
 enanting Church of Scotland. It was a constructive 
 organization that gave new life and power to Evan- 
 gelical principles throughout the world. The Mod- 
 erates could not conceive such intense moral earnest- 
 ness as should make men leave their parishes, their 
 manses and their glebes for " a mere crotchet," as 
 they called it, of an over-scrupulous conscience. 
 
 When the General Assembly met in Edinburgh 
 in May, 1843, the religious feelings of the nation 
 were keyed to the highest pitch. The Marquis 
 of Bute, representing the Queen, proceeded from 
 Holyrood to St. Andrew's Church, where the As- 
 sembly was held, amid the tramp of soldiers and the 
 strains of martial music. Dr. Welsh, the Moderator, 
 amid the awful hush of a solemn expectancy, read 
 an earnest protest against the invasion of the liber- 
 ties of the Church by the powers of the State, and 
 claimed the right for himself and those who thought 
 with him to separate from the Establishment. His 
 protest closed with these solemn words: — 
 
 " And we now withdraw accordingly, humbly and 
 solemnly acknowledging the hand of the Lord in the 
 things which have come upon us because of our 
 manifold sins, and the sins of this Church and na- 
 tion, but, at the same time, with an assured convic- 
 tion that we are not responsible for any consequences 
 
THE PRESBYTERIAN CHURCH. 
 
 219 
 
 drama 
 
 islead- 
 ic act, 
 [1 Cov- 
 i-uctive 
 Evau- 
 e Mod- 
 jarnest- 
 s, their 
 Let," a3 
 ce. 
 
 11 burgh 
 nation 
 tlarquis 
 d from 
 he As- 
 Eind the 
 ierator, 
 y, read 
 liber- 
 te, and 
 ,hought 
 t. His 
 
 Dly and 
 i in the 
 of our 
 tnd na- 
 convic- 
 ueuces 
 
 
 that may follow from this, our enforced separation 
 from an Establishment which we loved and prized, 
 through interference with conscience, the dishonor 
 done to Christ's crown, and the rejection of his sole 
 and supreme authority as King in his Church." 
 
 Then followed a dramatic scene. Dr. V/elsh, Dr. 
 Chalmers and four hundred and seventy of that as- 
 sembly of twelve hundred men, with a great crowd of 
 lay elders, marched in procession from the church. 
 The act partook of the morally sublime. Tliese men 
 thus gave up their official position as parish ministers 
 — nowhere so honored as in Scotland — their beloved 
 churches, their pleasant homes, their means of living 
 — aggregating half a million dollars a year — for con- 
 science' sake. They were greeted by great multi- 
 tudes in the streets, many of them earnest sympa- 
 thizers — among them the wives and children of the 
 brave men who thus gave up all for Christ and his 
 cause. A great shout went up. Even the cynical 
 Moderates could not refrain from cheering. All 
 E'Uiiburgh was stirred. Lord Jeffrey, when he heard 
 it, sprang to his feet and cried, " I am proud of my 
 country. There is not another upon earth w) '*re 
 such a d«ed could have been done." 
 
 Amid such scenes the Free Church of Scotland 
 was born. No more heroic act has occurred in Eng- 
 lish-speaking lands since the two thousand clergy 
 of the Establislicd Church, in protest against the Act 
 of Uniformity well-nigh two hundred years before, 
 fared forth homeless and shelterless from their roof- 
 
 i-i 
 
 
 Til 
 
 .' 4 
 
 m 
 
 ii < 
 
220 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 trees and hearth-stones for no offence save worship- 
 ping God according to the dictates of their con- 
 science. 
 
 In a hall at Tanfield the first General Assembly of 
 the new Church was held, with Dr. Chalmers as its 
 first Moderator. It was a great problem that con- 
 fronted the Assembly. "Here," says Professor 
 Wallace, " was a great Church, four hundred and 
 seventy-four ministei-s, among them the greatest and 
 most esteemed of modern Scotland, about two thou- 
 sand elders and a vast body of sympathizers. But 
 not a church building, nor a manse, nor a penny of 
 revenue did this great Church possess : how should 
 order be o'ganized out of this chaos, and a fairer 
 edifice be reared from amid the ruins of the Estab- 
 lishment?" 
 
 This movement shook Scotland to its centre, and 
 its vibrations v/ere felt over the civilized globe. 
 The Free Church determined to organize itself over 
 the whole of Scotland, to build plain churches for the 
 people, manses for the ininistei"s and schools for the 
 children. Great hardships were endured. In many 
 places the landed proprietors refused to sell sites for 
 church or school. But, as in the days of the Cove- 
 nanters, great congregations met for the preaching 
 of the Word on strath and niuir. The Lord's Supper 
 was celebrated on bleak hillsides or in highland 
 glens. Exposure amid the winter storms proved 
 fatal to some of the ministers and some of the people. 
 
 In four years xuore than seven hundred churches 
 
THE PRESBYTERIAN CHURCH. 
 
 221 
 
 orship- 
 ir con- 
 
 nbly of 
 8 as its 
 lat con- 
 ofessor 
 ed and 
 est and 
 o thou- 
 s. But 
 enny of 
 
 sliould 
 a fairer 
 
 Esta)> 
 
 tre, and 
 globe. 
 If over 
 for the 
 for the 
 n many 
 ites for 
 
 le Cove- 
 jeaching 
 Supper 
 ighland 
 proved 
 people, 
 lurches 
 
 were erected. Within the same period half a mil- 
 lion dollara were raiaed for building manses for the 
 ministers, and in the very lirst year of the Disruption 
 half as much for parish schools. The new churches 
 were often of meagre size and severely plain in 
 structure. They were sometimes satirized as 
 
 The Free Kirk, the wee Kirk, the Kirk without a steeple ; 
 
 but the Free Churchman was ready with his rejoinder : 
 
 The Auld Kirk, the cauld Kirk, the Kirk without a people. 
 
 " Another heavy burden was laid upon the new 
 Church," continues Professor Wallace, " by the grat- 
 ifying, and yet at first sight embarrassing, fact that 
 all the foreign missionaries of the Church of Scotland 
 cast in their lot with the Free Church. Nobly, how- 
 ever, was this responsibility sustained. All the mis- 
 sion money, all tlie mission buildings were lost. 
 Twenty missionaries, some among the Jews, the most 
 in India, with Duff and Wilson at their liead, had to 
 be supported. New buildings for residences, for 
 churches, for schools had to be erected ; the work 
 had to be extended." 
 
 More funds were raised for foreign missions by the 
 Free Church in the first year of the Disruption than 
 by the united Church of Scotland the year before. 
 At the end of fifty ycara the Established Church of 
 Scotland raised for foreign missions some X 35,000, 
 and the Free Church over X60,000. A great home 
 missionaiy movement was also begun. 
 
 " Wlio cares about the Free Churcli," were Chal- 
 mera* startling words ; '' who cares abc/ut tlie Free 
 
 \\v 
 
 ^ '!: Pi 
 
 I ji 
 
222 RELIGIOUS PROGltESS IN THE CENTURY. 
 
 m 
 
 ftVH 
 
 ; 
 
 till 
 
 Church, compared with the Christian good of the 
 people of ScotUvud? Who cares about any Churcli 
 but as an instrument of Christian good ; for, be 
 assured, the moral and religious well-being of the pop- 
 ulation is of infinitely higher importance than the 
 advancement of any sect." And in the wynds and 
 closes of Glasgow and Edinburgh the mission halls 
 and ragged schools of Chalmers and Guthrie were 
 beacon lights amid scenes of dense moral darkness. 
 
 Ample provision was also made for the education 
 of the ministry. The new Free Church College was 
 built and endowed at the cost of half a million dol- 
 lars, and similar institutions were established in 
 Glasgow and Aberdeen. In theological scholarship 
 the Free Church is in the veiy forefront of the Eng- 
 lish-speaking world. " For all these great and vast 
 religious, educational and philanthropic enterprises," 
 adds Professor Wallace, " the Free Church has raised 
 in fifty years about .£25,000,000, marvellously de- 
 monstrating to the Old World, with its pervading 
 State churchism, the possibility of the highest and 
 noblest typo of church life and work without the 
 alliance and the assistance of the State." 
 
 The Free Church has not been unaffected by the 
 great discussions in biblical criticism which marked 
 the times. One of these which attracted great at- 
 tention was the Robertson Smith case. It was con- 
 tended on one side that the Church ought to allow 
 the free discussion of the critical questions raised by 
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 223 
 
 Testament books. It was contended on the other 
 that the g^Magi-indoi-sation of Mr Smith's views in- 
 volved in sustaining him in his chair would be tan- 
 tamount to the giving up the authority and inspira- 
 tion of the Scriptures. By the General Assembly of 
 1881 Mr. Smith was therefore removed from his chair 
 in the New College. 
 
 The Free Church movement rapidly spread to the 
 remotest colonies of the empire. In Canada, in Aus- 
 tralia, in New Zealand, at the Cape, in every land 
 where the far-wandering Scot has gone, — and where 
 has he not? — the principles and institutions of the 
 Free Church exist in friendly rivalry with those of 
 the chiefest of the Churches of Christendom. In 
 Italy, in France, in Hungary, in Bohemia, in Swit- 
 zerland, at Malta, and Gibraltar it has also its churches 
 and schools. The jubilee of this Church in 1893 was 
 celebrated throughout the world with glad thanks- 
 giving. The following poem by Dr. Bannerman, of 
 Perth, Scotland, commemorates the providential 
 guidance of half a hundred years : — 
 
 It was weel-kent grund in Scotland that we took in the forty- 
 three ; 
 
 It was nae new word amang us that Christ's kirk maun be 
 free. 
 
 It cam' frae the mosses and muirlands that are flowered wi' 
 martyrs' graves 
 
 It cam' frae the water of Blednoch wi' the sough o' the Sol way 
 waves. 
 
 We read it in deep-cut letters, where the bluid o' God's saints 
 was shed — 
 
 Where Anworth, an' Ken, an' Cairnsmuir ha ^e the keeping of 
 our dead. 
 
 ! 
 
 H -1 
 
V 
 
 V. I 
 
 1 
 
 |l.-i..vlili 
 
 
 224 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The witnesses and the worthies in the days of the peril and 
 
 strife, — 
 They set their seal to the record that we read in the Word of 
 
 Life ; ' 
 That men maun honor the ruler, but first they maun honor 
 
 the Lord ; 
 That the laws for the house of God on earth are given us in 
 
 His Word ; 
 And not for fear nor favor, nor gowd nor earthly Hhing, 
 Maun ither voice be hearkened where Christ alone is King ; 
 That His folk behove to serve Him, though they meet on the 
 
 mountain sod. 
 And the law of an earthly king is nought when it crosses the 
 
 law of God ; 
 That the kirk maun be free to guard the richts that were 
 
 bought wi' a bluid unpriced. 
 And that Christian folk in Scotland maun be free to follow 
 
 Christ. 
 
THE PRESBYTERIAN CHURCH. 
 
 225 
 
 CHAPTER XXV. 
 
 THE PRESBYTERIAN CHURCH (continued'). 
 
 The Scottish people have a marked aptitude for 
 speculative thought and for subtile distinctions, a 
 fondness for metaphysics and a stubborn adherence 
 to principles. This has led to a multiplication of 
 Scottish sects upon grounds of difference often of 
 seeming microscopic character, or at least on grounds 
 80 slight that only a mind of Scottish acuteness can 
 perceive them. 
 
 We have spoken of the revolt of Ebenezer Erskine 
 against the principle of pati ""''.ge and of the forma- 
 tion of the Secersion Church about the middle of 
 the eighteenth century. This Church was still 
 further divided, on the question of the lawfulness 
 of certain civil oaths, into the Burghers and the 
 Anti-burghei*s. These were further subdivided into 
 the Old and New Lights, who are so quaintly 
 sketched in Barrie's Auld Licht Idyh. There 
 was also a Relief Church which, more flexible in its 
 methods than others, sanctioned the use of hymns in 
 its service. 
 
 The growing activity in foreign missions brought 
 these seceders into more spiritual contact and led to 
 
 •* N 
 I i 
 
l-'>\ 
 
 1*' I 
 
 M 
 
 ■yij 
 
 V ■ ^'^ 1 
 
 : 
 
 ii 
 
 
 22G RELIGIOUS PROGRESS IN THE CENTURY. 
 
 a desire for reunion. This was accomplislied in 
 1820 in tiie formation of the United Secession 
 Churcli. Its peace, liowever, was somewhat dis- 
 turbed by a theological controversy resulting in the 
 ex>pulsion fiom its fellowship of James Morrison, an 
 able exegetical scholar. 
 
 In 1847 the more comprehensive union with the 
 Relief Chur h led to the organization of the United 
 Presbyterian Church, one of the most aggressive re- 
 ligious agencies in Scotland. Overtures for union 
 with the Free Church weie begun in 1862, which 
 resulted, however, only in a mutual eligibility 
 scheme, which permitted a congregation of either 
 church to call a minister from the other. 
 
 The Presbyterian Church in England had its 
 origin independently of that in Scotland. Its geneal- 
 ogy has been traced back to the Culdees and the 
 Lollards, but more directly it was the offspring of 
 the sturdy Puritanism which was develojied in op- 
 position to the Prelatic Chu>'ch of Queen Elizabeth, 
 with its theory of the abiolute supremacy of the 
 sovereign over both Church and State. '* The first 
 English presbytery," says Dr. William Graham, " was 
 organized in 1572 near London. It is interesting to 
 note that fourteen days afterwards John Knox died 
 in Edinburgh. The cradle of English Presbyterian- 
 ism was rocked beside the death-bed of the great 
 Reformer, who, twenty years earlier, had sown in 
 England the seeds from which came the harvest.*' 
 
 Within the Church of England, too, the Puritan 
 
THE PRESBYTERIAN CHURCH. 
 
 227 
 
 doctrinal element developed in opposition to the 
 prelatic teachings of Laud. In 1647 the Long Par- 
 liament abolislied Prelacy and established Pvesbyte- 
 rianism. The Westminster Assembly had already 
 drawn up its memorable Confession and Shorter and 
 Longer Catechisms. For twenty years Presbyterian- 
 ism was the national Church. But by the Act of 
 Uniformity on St. Bartholomew's day, 1662, Piesby- 
 terianism was disestablished, and two thousand 
 ministers, most of them Presbyterian, were ejected 
 from their churcl\es and manses. Among them 
 were those godly and apostolic men Baxtei\ Howe 
 and Bates. 
 
 Presbyterianism in England, however, did not 
 develop as in the North. Under the torpid religious 
 atmosphere of the eighteenth century it succumbed 
 to practical religious indifference. With the mis- 
 sionary and religious revivals of this century a new 
 spirit was quickened in tliis old church, strength- 
 ened by the adhesion of many Scottish Presbyterians. 
 Branches of the United Presbyterian and Free 
 Churches in England, in 1876, joined together under 
 the name of the Presbyterian Church of England. 
 This church has developed great missionary zeal 
 and liberality. 
 
 Among the sturdy Protestant population of the 
 North of Ireland was a strong Presbyterian element. 
 The system of lay patronage did not exist, but a 
 general religious torpor pervaded most of tlie 
 churches. The strength of the Presbyterian Church 
 
 I 
 
228 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 is chiefly in Ulster, with its large population of 
 Scottish descent. Its colleges at Belfast and Lon- 
 donderry are vigorous theological institutions. 
 There are also a number of minor remonstrant and 
 secession bodies in Ireland, the mutual antipathies 
 of which have happily given way to more genial 
 sympathies and Christian co-operation. 
 
 In the United States Presbyte/ianism came with 
 the emigrants from Great Britain and Ireland. The 
 persecutions of Presbyterians under the Stuarts 
 compelled many to find refuge , beyond the seas. 
 Here, too, the Old and New Light divisions took 
 place, but were less permanent and intense than in 
 the old land. After the Revolutionary War a Gen- 
 oial Assembly was organized, and the Church en- 
 tered upon a period of remarkable development. 
 Great revivals swept over the country, but the 
 doctrinal acuteness and conscientious individualism 
 which S6<9med inherent in the Presbyterian churches 
 led to the subdivisions into the old and new schools. 
 
 Anti-slavery discussions still further divided the 
 Church, It is impossible in our limited space to 
 even outline these divisions. The'iT* relative strength 
 will be indicated in our statistical tables. Since the 
 close of the war and of the anti-slaveiy discussion, 
 many of the causes of difference have passed away, 
 and reciprocity of Christian intercourse and court- 
 esies have followed. 
 
 The Church in the South may be broadly con- 
 sidered as theologically more conservative than that 
 
THE PRESBYTERIAN CHURCH. 
 
 229 
 
 in the North. It stands more firmly in the old ways, 
 while the Presbyterian churches of the North have 
 a iuore receptive attitude towards the newer scholar- 
 sh'p and liigher criticism. The discussions, hoivever, 
 led by Dr. Charles Briggs and Dr. Preserved Smith, 
 have, to a considerable degree, divided the Church 
 into the conservative and liberal schools. 
 
 The services rendered to religious education, to 
 Christian scholarship, to religious litemture, to civic 
 righteousness, to the developme'it of r higher civili- 
 zation by this great Church throughout the Amer- 
 ican commonwealth is one of the brightest pages 
 of its history. 
 
 In what is now named the Dominion of Canada, 
 Presbyterian ism v»as introduced with the first 
 settlers. After the Revolutionary War many Pres- 
 byterian United Empire Loyalists contributed to 
 itp strength. The early missionaries were chiefly 
 from the secession churches. Among its scattered 
 population were found, too, representatives of the 
 Burghers and the Anti-burghers, the Auld Kirk, the 
 United Presbyterian and the Free Church. 
 
 In 1T87 the first congregation of a few pious 
 soldiers and civilians wr i organized in Quebec, and 
 three years later one in Montreal. In 1792 Gabriel 
 Street Church was built, probably the oldest Protes- 
 tant church in Canada. The following year the 
 presbytery of Montreal was formed. 
 
 Canada has, however, the unique distinction of 
 bringing into one church organization the dififerent 
 
 i 
 
 11^: 
 
 : ■ t 
 iii i 
 
 Uj 
 
230 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 M 
 
 branches of Presbyterian ism tlirougliout the wide 
 Dominion. In this new Presbyterian Churcli of 
 Canada were embraced seven hundred and seventy- 
 one ministeps, about one thousand congregations and 
 foui' thousand elders. Tlie union was most hearty, 
 only about twenty minister in all remaining aloof 
 from it. 
 
 Since that date the Church lias made marked prog- 
 iess in eveiy element of religious prosperity. Its 
 home missions are prosecuted with intense zeal and 
 earnestness. It has more widely distributed foreign 
 missions than any other Church in the country. 
 These include missions in New Hebrides, Central 
 India, China, Formosa, Trinidad and among the In- 
 dians of the Northwest. Some of these we have 
 seen have heroic history. It has for the tmining of 
 its ministr}'- six strong and well-equipped theological 
 institutions. It is doing most important work in 
 developing the Christian civilization of the great 
 Dominion. 
 
 In the month of October, 1899, the pan-Presby- 
 terian council, representing over eighty distinct 
 branches of the Presbyterian Church in all lands, met 
 in the city of Washington. This body has no leg- 
 islative authority, • but meets simply for mutual 
 counsel, for the discussion of important themes con- 
 cerning the welfare of the Presbyterian Church and of 
 Christ's kingdom^ and for moral inspiration and 
 uplift. The high honor was done the Dominion of 
 Canada of electing as president of the council the 
 
!■ * 
 
 f 
 
 Hit! 
 
 ii 
 
 ii 
 
 iJ 
 
 
 ^»^^i\^l 
 
 OXFORD AND ITS <OLI,K(iKS 
 
 Oxford, ami its sistor I'liiversity of Cainhridire, iiro two n: tlic ^icat iiitclli'dual ci iitivs 
 
 not incivly of Kritiin Imt of the woild. 'I'lu- foiinor chUts, U is nverri'd, liack 
 
 to tlu' tiiiii' of Kiiiu' Alfic'<l, a t'ousiiiid yi'ars au:o Asllu'Mviie 
 
 of the Holy (Mill) and soiircoof the iiioro ivi'ciit Oxford 
 
 movi'iiieiil, it has ludfomid rt'liKioiisiiitcrfst. 
 
THE PRESBYTERIAN CHURCH. 231 
 
 Rev. Dr. Caven, principal of Knox College, Toronto. 
 For Christian scholarehip, for saintliness of spirit, for 
 the high respect in which he is held, tiie dignity wtw 
 most fittingly jestowed. 
 
 ilclli'ctiiHl CI ntrt's 
 
 \(.MlVll, llllfk 
 
 i ! ^i 
 
 i 
 
 'I 
 
I ■: 
 
 I'M I 
 
 n 
 
 mi* 
 
 i 
 
 i 
 
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 ll 
 
 ^1 
 
 Hhll 
 
 I 
 
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 232 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XXVI. 
 
 THE METHODIST CHURCH. 
 
 It is seldom that the life of a single man sees 
 such an extraordinary development of the religious 
 movement of which he was the chief organizer as 
 did that of John Wesley. At the time of his death in 
 1791 the members of the Methodist societies of 
 Great Britain (including the We^t Indies and 
 British America), numbered 76,968, and in the United 
 States 57,631. The aggregate numbers in both 
 hemispheres were 134,599 members, with five hun- 
 dred and forty travellikig preachers, and two hundred 
 and thirty-six "circuits." These are the statistics 
 given by that accurate historian, Dr. Abel Stevens. 
 But these figures represent only the names actually 
 enrolled in the church's membership. They do not 
 include the much larger number, probably five times 
 as great, of sympathizing adherents. 
 
 This was the growth of a little more than half a 
 century since John Wesley organized his first society 
 and built his first place of worship. His life was 
 one of intense activity. He preached over 42,000 
 sermons after his return from Georgia, or more than 
 fifteen a week for nearly fifty-four years. White- 
 
THE METHODIST CHURCH. 
 
 233 
 
 field, in the thirty-four years of his ministerial life, 
 preached 18,000 sermons, or over ton a week. Wesley 
 travelled, for over fifty yeara, over five thousand 
 miles a year, chiefly on horseback ; equivalent to 
 girdling the earth ten times at the equator. He ex- 
 pended in Christian philanthropy over £30,000, most 
 of which he had b3.rned with his pen, for his stipend 
 as a minister seldom amounted to over XlOO a year, 
 and for a long period was only X30. 
 
 At the very time that John Wesley passed from 
 his life of toil to his everlasting reward, the throes 
 of the French Revolution were convulsing the world. 
 " The throne, the altar, and social order were pros- 
 trated ; and for a quarter of a century the political 
 foundations of Europe, from Scandinavia to the Ca- 
 labrias, from Madrid to Moscow, were shaken as by 
 incessant earthquakes." The skeptical teachings of 
 Voltaire and the Encyclopaedists, and especially 
 the coarse and vulgar infidelity of Thomas Paine's 
 Age of Reason were scattered broadcast among 
 the people. But for the moral antiseptic furnished 
 by Methodism, and the revival of religion in all the 
 churches which it produced, the history of England 
 would have been far other than it was. It would 
 probably have been swept into the maelstrom of 
 revolution and shared the political and religious 
 convulsions of the neighboring nfvtion. 
 
 But Methodism had greatly changed the condition 
 of the people. It had rescued vast multitudes from 
 ignorance " id barbarism, and raised them from al- 
 
 I f' 
 
 uiJ 
 
 ill 
 
 • 1 
 
Ml 
 
 
 II 
 
 1 
 
 iiii 
 
 234 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 most the degradation of beasts to the condition of 
 men and the fellowship of saints. The habits of 
 thrift and industry which it fostered led to tlie 
 accumulation, if not of wealth, at least to that of a 
 substantial competence ; and built up that safeguard 
 of the commonwealth, a great, intelli^^ent, industrious, 
 religious middle-class in the community. 
 
 By the intelligent piety and patriotism thus cre- 
 ated, England was saved from the convulsions which 
 shook all Europe. "John Wesley substituted," 
 says Stevens, " reformation for revolution." 
 
 A few yeai-s before his death, in 1784, Wesley 
 made provision for the corporate continuance of the 
 organization of which he was under God the author, 
 by the Deed of Declaration, which organized a hun- 
 dred of the Methodist preachers in Great Britain as 
 the legal conference, and by the ordination of Dr. 
 Coke as superintendent or bishop of the Methodist 
 Church in the United States. During his life his 
 administrative ability, " not less," says Macaulay, 
 " than that of Richelieu," together with the love and 
 reverence in which he was held, made his will su- 
 preme, and the annual conferences seasons of har- 
 mony and peace. 
 
 He had up to the last regarded with affection the 
 Church wherein he was born and ordained, although 
 it had thrust him out of its pulpits ; and for many 
 years had relentlessly persecuted both himself and 
 his helpers. But toward the close of his life his 
 apostolic character and piety won him the sympathy 
 
THE METHODIST CHURCH. 
 
 235 
 
 and respect of all good men. Many of the churches 
 opened their pulpits to his ministrations. From be- 
 ing one of the woi-st hated he became one of the best 
 loved men in the kingdom. Where he had been 
 mobbed and maltreated, the people came out in 
 throngs to meet him "out of love and kindness, 
 gaping and staring as if the king were going by." 
 
 Wesley had for some time deprecated the adminis- 
 tration of the sacraments to his followers except in 
 the churches established by law. But he conceded 
 this right in many cases, as where his converts had 
 been nonconformists, or where the established clergy 
 were profligate in their lives ; and had ordained sev- 
 eral of his preachers for their administration. In- 
 deed, for a long period, and in many places, the 
 Methodist services were held at such hours as would 
 not conflict with those in the parish churches. Hence 
 the extraordinary phenomena of multitudes of people 
 going to the Methodist preaching by lantern light 
 before dawn in the morning, and late in the evening. 
 
 When the strong and firm hand of Wesley was 
 withdrawn divergences of opinion and the growth 
 of parties developed. " There were those," says 
 Stevens, " who, from their attachment to the Estab- 
 lishment, wished no change unless it might be a 
 greater subordination to the National Church by the 
 abandonment of the sacraments in those cases where 
 Weslev had admitted them ; of such as wished to 
 maintain Wesley's plan intact, with official provisions 
 which might be requisite to administer it ; and such 
 
 I, 
 
 It 
 
 'Mi 
 
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 ; 
 
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 n 
 
 m 
 
 i 
 
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 236 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 as desired revoiutionaty changes with a more equal 
 distribution of powers among laymen and preachei's." 
 
 Out of these differences arose the first division in 
 tlie ranks of Methodism. Alexander Kilham was, 
 like Wesley, born in Epworth, 1762. He became a 
 zealous preacher, enduring hardship and persecution, 
 laboring with great success, especially in the Channel 
 Islands. He was a man of intense zeal and fervent 
 piety. He favored, too, new departures to which 
 Wesley had been opposed : tlie presence of laymen 
 as representatives of the people in the annual con- 
 ference, and the administration of tlie sacraments by 
 the Methodist preachers. These he urged by pam- 
 phlets and in the conference. Concessions were 
 made in a plan of pacification in both these regards, 
 but they failed to meet the demands of Kilham and 
 those associated with him. 
 
 Kilham, pei-sisting in his agitation, was suspended 
 from the Methodist Connection in 1796. The fol- 
 lowing year, with three other preachers, he founded 
 in Leeds the Methodist New Connection, with which 
 five thousand seceders at once united. This body 
 adopted the Wesleyan teaching and polity in every 
 regard except in claiming for all ordained ministers 
 the right to administer the sacraments, and accord- 
 ing to the laity an equal representation with the 
 ministers in the annual conference. It has main- 
 tained a vigorous existence to the present time. It 
 has had many men of mark among both ministers 
 and laymen. It has established successful missious 
 
THE METHODIST CHURCH. 
 
 23T 
 
 in Ireland, in Canada, and in China. In Canada it 
 was the first oi the Methodist bodies to unite with 
 the Canadian Branch of the Wesleyan Cliurch in 
 1875. It has for many yearc maintained most kindly 
 relations with the mother church of Methodism, and 
 has responded heartily to the movement in favor of 
 the integration of Methodism in the Old World as 
 well as in the New. It has an excellent theological 
 school at Ranmoor (Sheffield). 
 
 The years of ecclesiastical controversy which led 
 to the secession of the New Connection did not seem- 
 ingly impair the spiritual life or retard the progress 
 of the parent body. All the divisions which have 
 arisen in Methodism have arisen from other than 
 doctrinal causes. They all arose from differences 
 of opinion as to ecclesiastical policy and discipline. 
 Thus the parent tree and the vigorous offshoots 
 which sprung from it were nourished by the same 
 great principles and brought forth the same manner 
 of fruit. Notwithstanding their outward divisions, 
 they maintained the spiritual unity of the brother- 
 hood in the bond of peace. Great revivals contin- 
 ued to follow the preaching of the Word. In seven 
 years from the death of Wesley the connection in- 
 creased nearly one-third in the number of members 
 and ministry, and about two hundred and fifty 
 chapels were erected. 
 
 Methodism was not without its eminent scholara 
 and commentators. Their studies were not pursued 
 in the cloistered seclusion of college quadi-angles or 
 
 !E 
 
 *'■ 
 
 ■ 
 
 I 
 
■ir 
 
 V 
 
 11 
 
 ( 
 
 ■ 
 
 J 
 
 I •' ! 
 
 1i^ 
 
 i' ' 
 
 ■in . 
 
 238 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 academic halls. They were men of affairs even more 
 than men of books. They were busy itinerant 
 preachers ranging through the realm and employing 
 only the spare hours of life — the horce subsecivce 
 which many men think not worth saving — in their 
 biblical studies. 
 
 Among these were Adam Clarke, the Irish lad 
 who one day digging in a garden found a guinea, with 
 which he bought a Hebrew Bible, and thus laid the 
 found, tion of his great oriental scholai-ship. A 
 faithful itinerant, and thrice President of the Wes- 
 leyan Conference, he labored alone for forty years 
 in the preparation of his great Commentary on tl'e 
 Holy Scriptures. 
 
 Dr. Thomas Coke, amid his many journeyings by 
 sea and land, in the crowded cabin of a ship or amid 
 the uncongenial surroundings of a country inn, found 
 time to prepare, besides many other volumes, his 
 Commentary on the Scriptures in six quarto volumes, 
 splendidly printed on the University press at a cost 
 of X10,000. 
 
 Joseph Benson, filling the most important stations 
 in Methodism, twice President of the Conference, 
 and editor of the Methodist Magazine, also wrote a 
 commentary on the Scriptures, which is regarded by 
 the Wesleyans as one of their standard works. 
 
 Richard Watson, the carpenter's apprentice, became 
 an accomplished scholar, a profound theologian, an 
 eloquent orator, an indefatigable Missionary Secre- 
 tary and President of the Conference. He wrote a 
 
 hi 
 
nmore 
 inerant 
 )loyiiig 
 >8eciv(B 
 n their 
 
 Lsh lad 
 la, with 
 aid the 
 lip. A 
 le Wes- 
 f years 
 on il«e 
 
 ings by 
 or amid 
 1, found 
 nes, his 
 olumes, 
 bt a cost 
 
 stations 
 ference, 
 wrote a 
 irded by 
 i&. 
 
 , became 
 
 igian, an 
 
 •y Secre- 
 
 wrote a 
 
 
 BISHOP JOHN PHIT.Lll' NEWMAN. 
 
 A rlistinsruished Bislioji of ihe Methddist Kiiisoopal Cluirch of the 
 
 L'nitL'd Jftates. 
 
 i 
 
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 i \ 
 
 u 
 
^^1 
 
 It : 
 
 ;.r 
 
 ill 
 
 'T: 
 
 , i-«agiBa.i'#r '.^ 
 
 THE REV. EGERTON RYERSON, D.D. 
 
 Fou irler of the Public School system of Ontario. For thirty-four years Minister 
 
 'of Education. 
 
THE METHODIST CHURCH. 
 
 239 
 
 Life of Weslej', and a Theological Dictionary, one of 
 the be^t of its day. His Theological Institutes is still 
 a standard Text^book. With feeble physique and 
 impaired health his herculean lalx)rs were performed 
 under a burden of suffering and pain from which he 
 was seldom exempt. 
 
 The second secession from Metl >dif?m, that of the 
 Primitive Methodists, occurred in 1810. Its cause 
 seemed singularly inadequate, but doubtless the event 
 was overruled by God for the furtherance of His 
 Kingdom. Early in the century Lorenzo Dow, an 
 eccentric but earnest-souled Methodist preacher from 
 America, felt that he had a call from God to range 
 through the English-speaking lands to preach the 
 gospel. His ministrations were accompanied by 
 great power, and under them many persons were 
 turned from thsir sins. He proposed to introduce 
 into England the American type of camp meetings 
 common in parts of the country where but few 
 chapels of any denomination existed. 
 
 A flag was raised at Mow Hill, Staffordshire, and 
 from far and near the people thronged, and the iirat 
 English camp-meeting was held. William Clowes, 
 and Hugh and James Bourne, prominent laymen, 
 took zealous part in these meetings. Much good was 
 accomplished, but many excesses, it was alleged, 
 attended these services. * The Wesleyan Conference 
 declared that " even supposing such meetings to be 
 allowable in America, they are highly improper 
 in England, and likely to be productive of consid- 
 
 ?ara Minister 
 
I j 
 
 f !*! 
 
 240 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 erable mischief, and we disclaim connection with 
 them." 
 
 Pamphlets and counter pamplilets were issued. 
 At length .bourne and Clowes were expelled for insub- 
 ordination from the Wesleyan Connection. Tliey 
 forthwith organized a new society, namely, the 
 Primitive Methodists. They adopted many of tlie 
 aggressive modes of the early Methodists, preaching 
 in the highways, in the market-place, on the village 
 common. They are very democratic in their spirit, 
 and their conferences have two lay representatives 
 for each minister. Devout women were permitted 
 to preach and exhort in public. Their zeal and piety 
 attracted a multitude of sympathizers. 
 
 The new society was specially successful with the 
 toiling and unlettered classes, among whom Method- 
 ism won its first successes. It sprejid rapidly 
 throughout the United Kingdom^ and through emi- 
 gration and by missionary effort into Canada, the 
 United States, New Zealand, Australia and Tasmania. 
 *' Methodists, of whatever party," says Dr. Stevens, 
 " may well excuse what they deem objectionable in 
 its early history, and gratefully recognize it as one 
 of the most important results of the revivals in this 
 period of their annals." In Great Britain the Church 
 has a vigorous publishing house, issues a high-class 
 Review and a graded aeries of magazines and 
 periodicals of much literary merit and instinct with 
 religious spirit. It has also a successful college and 
 tmining institution at Sunderland. 
 
THE METHODIST CHURCH. 
 
 241 
 
 In 1815 still nnotlier secession took place, namely, 
 that of the Bible Christians or ** Bryanites,*' so 
 named from William O. Bryan, a local preacher of 
 Cornwall, England, who was their leader. They 
 were characterized by intense religious earnestness. 
 They manifest great plainness and simplicity in 
 dress, and are very zealous in their mode of worship. 
 They, too, liave established missions in the United 
 States, Canada and Australia. In the latter country 
 the son of one of the Bible Christian ministers, the 
 Hon. S. J. Way, rose to the distinction of Chief 
 Justice, and since 1891, of Lieutenant-Governor of 
 the colony of South Australia. He maintained in 
 his high place of office the Christian zeal and devotion 
 which characterize this communion. In Canada tlie 
 Bible Christians, like the Methodists, generally 
 entered the union of all the Methodist bodies in the 
 Dominion in 1883. 
 
 In the year 1816 nine thousand of the Methodists of 
 Ireland formed a new organization, under the name 
 of the Primitive Wesleyan Methodists. The leader 
 of the movement was Adam Averill, who revolted 
 against the departure from Wesley's original plan in al- 
 lowing the societies to hold their services at the same 
 time with those of the Anglican Church. In 1877 the 
 body was again united with the Wesleyan Methodists. 
 
 The secessions were not at an end. " Every new 
 question," says Dr. Soholl, " rimitting of a difference 
 of opinion seemed to carry in it the seeds of dissen- 
 sion and separation." 
 
 'l<: ! 
 
 ^i.ii 
 
 >k 
 
 ii 
 
 
 
 I: 
 
i ! 
 
 m 
 
 242 RKLKJIOUS PRCKJHKBH IN THE CENTURY. 
 
 The indepeiideiit Wesleyans and tlie Wesleyan 
 Protestant Methodists in 1828 went out from 
 the main body ; the original occtision lieing a 
 dispute over the introduction of an organ into a 
 chapel at I^eeds against the wisli of the class-leadei'S. 
 Neither of these bodies attained much importance. 
 
 *' Of more significance," says Dr. Scholl, "was the 
 Warren Movement in 1834, occasioned by the project 
 of the conference to establisli a tlieological seminary, 
 against which Dr. Samuel Warren protested. Warren 
 was ultimately excluded from the conference, and, 
 with twenty thousand others, constituted the Wes- 
 leyan Methodist Association." 
 
 The Wesleyan Church continued to enjoy peace 
 and prosperity for ten yoars. One of its most notable 
 and influential men was the Rev. Jabez Bunting, D.D. 
 " His history," says Stevens, " is that of Wesleyan 
 Methodism for nearly sixty years," thirty-three of 
 which he spent in London. He became the rec- 
 ognized legislative leader of the Connection. It 
 cannot be denied that Dr. Bunting was somewhat 
 of an autocrat in his way. His great abilities gave 
 him commanding influence; this he never used self- 
 ishly, but for the good of the Connection, as he 
 understood that phrase. Nevertheless, there were 
 those who resented this autocracy. 
 
 This feeling found expression in the so-called Fly 
 Sheets, which, unsigned, were sent to every Wes- 
 leyan minister. In 1847 the conference passed a res- 
 olution " requiring every minister who had not 
 
TIIR METHODIST CHURCH. 
 
 243 
 
 taken part in their diHsemination to sign n document 
 to that effect. Alx)ut one-fourth of the inenil)ers 
 refused their HignatureM, rebelling against a demand 
 which they regarded as inquiHitorial. The agitation 
 Hpread, and McHsrH. Duini, Oriffith, and Everett, the 
 latter the reputed author of the Fly Sheets, were ex- 
 cluded from the Conference, while others were re- 
 primanded. The excluded preachers were regarded 
 iis martyrs. 
 
 " The excitement in Methodist circles," says Dr. 
 Scholl, " was intense, and in a single year, IS.^O-T)!, 
 the body lost fifty-six thousand communicants. In 
 1850 the British Conference in England alone had 
 358,277 communicants, and in 1855 only 260,858. 
 It continued, however, year after year, to refuse any 
 concessions ; and the agitators, finding their efforts 
 hopeless, ceased agitating. 
 
 " Of the one hundred thousand who had left the 
 main body, nineteen thousand in 1857 united with 
 the Protestant Methodists and the Wesleyan Meth- 
 odist Association, numbering twenty-one thousand 
 members, to form the Association of the United 
 Methodist Free Churches." 
 
 It required a number of years to allay the irritation 
 caused by this controversy. The constitution of the 
 Wesleyan Church became liberalized by giving its 
 lay membership a larger representation on the com- 
 mittees, and in constituting a Representative Confer- 
 ence in which laymen and ministers are represented 
 in equal proportion. In latter years the bitterness 
 and strife of controversy has entirely disappeared. 
 The Church has steadily advanced in number, in in- 
 
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 h\ 
 
 if- 
 
 li 
 
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 li^ 
 
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 fii 
 
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 244 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 fluence, in culture and in aggressive zeal. While it 
 maintains the spiritual earnestness and sincerity of 
 its earliest years, it meets the intellectual and the 
 aesthetic needs of the closing decades of the century. 
 It has vigorous theological colleges at Richmond, 
 Didsbury, Manchester, Headingly, Leeds and Bel- 
 fast. Its publishing house sends forth a ceaseless 
 streiim of religious literature, issues a high-class Re- 
 view, and maintains the oldest religious periodical in 
 the world, established by John Wesley one hundred 
 and twenty j'^ears ago. There are also several inde- 
 pendent Methodist journals. 
 
 As we have seen, the mother church of Methodism 
 early entered upon aggressive missionary work, its 
 successes in the foreign field, in the West Indies, 
 Sierra Leone and South Africa, in Ceylon, in India, 
 in China, and in other foreign lands, as well as in 
 Germany, Italy, France and other countries of Eu- 
 rope, are among its chief glories. One of the great 
 merits of Methodism is that it has emphasized indi- 
 vidual responsibility and aggressive Christian work. 
 
 In 1881 the fii-st CEcumenical Methodist Confer- 
 ence was held in City Ro.id Chapel, London, the 
 principal centre of Wesley's labors. Four hundred 
 delegates from all parts of the English-speaking world 
 and from many foreign lands were present, repre- 
 senting twenty-eight different branches of the Meth- 
 odist family, with an aggregate of over five million 
 church members. It remained in session for a fort- 
 night and greatly strengthened the feeling of unity 
 
 '^- 
 
THE METHODIST CHURCH. 
 
 245 
 
 and solidarity among these various subdivisions of 
 this revival Church. So in this great gathering was 
 fulfilled the Scripture : " I will bring my sons from 
 far, and my daughters from the ends of the earth.'* 
 
 In 1891 a similar oecumenical conference was held 
 at Washington, D. C, with a still larger and more 
 widely representative assembly of distinguished min- 
 isters and laymen. The result of this rapprochement 
 is seen in the overtures for corporate union which 
 have been exchanged between the different branches 
 of English Methodism, which it is hoped the early 
 years of the twentieth century will see accomplished. 
 
 The anniversary of the death of Wesley was ob- 
 served with devout religious services throughout the 
 wide Methodist community in all lands. City Road 
 Chapel, the mother church of Methodism, has been 
 beautifully restored with portrait busts, marble 
 columns, stained glass windows, and other memorials 
 contributed by many of the seceding Methodist 
 churches. 
 
 While the mission of Methodism has been, in large 
 part, to the poor and lowly, yet the very thrift and 
 industry which it produces has made it largely the 
 church of the great middle-class — the backbone of the 
 British commonwealth. " It has won for itself," says 
 Dr. SchoU, " in spite of scorn and persecutions, a 
 place of power in the State and Church of Great 
 Britain. It has its representatives in Parliament, 
 and no statesman can afford to trifle with it any 
 longer. It roused the Anglican Church itself to ac- 
 
 'fi !'• 
 
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 li 
 
 Si 
 
 246 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 tivity and renewed faith a hundred years ago, and 
 has not only "a history behind it, but a work before 
 it. The fulfilment of its great aim depends upon its 
 continued emphasis upon the practical temper of its 
 founder. It was this which has given it the sway 
 over a constituency of twenty-five million (now thirty 
 million) of souls in all parts of the world." 
 • The flexibility of the Methodist system is such 
 that it ad.ipts itself to the varied needs of humanity in 
 every land and in every condition, gentle or simple, 
 rural or urban. It has inaugurated a Forward Move- 
 ment, under the inspiration of the Rev. Hugh Price 
 Hughes, for the evangelization of the masses in such 
 large centres as London, Liverpool, Leeds, Manchester, 
 Glasgow and elsewhere. Its London, East, Central 
 and London West missions, with their complete 
 system of district visitation by deaconesses known as 
 " Sisters of the People," and their manifold forms of 
 Christian philanthropy are very successful centres 
 of Christian work. 
 
 In the closing years of the century the Wesleyan 
 Church is raising a twentieth century fund of a mil- 
 lion guineas as a thank-offering for the mercies of 
 the past and a consecration to the work of the 
 future. 
 
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 METHODISM IN THE UNITED STATES. 
 
 247 
 
 W 
 
 CHAPTER XXVII. 
 
 METHODISM IN THE UNITED STATES OF AMERICA. 
 
 The greatest development of Methodism in num- 
 bers, in resources, in aggressive Christian activities 
 has been in the New World. The broad areas of 
 this virgin continent, the rapid creation of great 
 commonwealths and provinces throughout its vast 
 extent, the extraordinary growth by emigration and 
 natural increase, the freedom from the dominance 
 of an Established Church and other conventional 
 limitations have all conspired to give Methodism its 
 prominent position aa the leading Protestant body 
 of the North American Continent. 
 
 Yet, in the New World as in the Old, its beginnings 
 were of a very humble character. The persecuting 
 zeal of Louis XIV. on the Revocation of the Edict 
 of Nantes drove a number of German refugees from 
 the Rhenish Palatinate to Great Britain and Ireland. 
 Some of these came under the influence of John 
 Wesley in Ireland. On the tenth of August, 1760, 
 a little company of these Irish Palatines reached 
 New York. Among them were Philip Embury, a 
 local preacher, and Paul and Barbara Heck. At the 
 instigation of Barbara Heck, Embury began to 
 
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 248 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 preach, first in his own house, then in a hired " rig- 
 ging loft." 
 
 In 1770 the first Methodist church in America 
 was built on John Street, New York, the first in the 
 world to bear the honored name of John Wesley. 
 Captain Webb, a Methodist military officer, became 
 an active member of the new community. He 
 founded societies in Philadelphia and other parts of 
 the country. In 1769 Richard Boardman and Joseph 
 Pilmor were sent out by the English Conference to 
 take charge of the new societies. They were fol- 
 lowed by Francis Asbury and other Methodist 
 preachers. The fii-st Methodist Conference in Amer- 
 ica was held in Philadelphia, 1773, with ten 
 preacheiB and a membership of 1,160. The Revolu- 
 tionary War greatly interfered with the growth of 
 Methodism. But at the close of the war its depend- 
 ent relations to the Mothjr Country ceased and it 
 became an independent church. 
 
 In 1784 John Wesley ordained at Bristol Thomas 
 Coke as superintendent of the new church. At the 
 " Christmas Conference " held in Baltimore that 
 year the Methodist Episcopal Church was organized 
 with Dr. Coke and Francis Asbury as superin- 
 tendents. The growth of the church was so rapid 
 that for several years the membership was nearly 
 doubled annually. This soon made it necessary to 
 limit its chief court to a delegated body meeting 
 eveiy four years. 
 
 Of Dr. Coke as a missionary organizer we haye 
 
 .L, 
 
' I 
 
 METHODISM IN IHE UNITED STATES. 
 
 249 
 
 already spoken. He continued till the end of the 
 century to visit the rapidly growing missions and to 
 attend the constantly enlarging conferences. Two 
 continents were now contending in friendly rivalry 
 for the services of this modern apostle. Alternately 
 president of the English and of the American Con- 
 terence, his presence seemed so manifestly needed in 
 both countries that he was continually crossing the 
 ocean on his missionary voyages, as if either hemi- 
 bphere were too narrow for liis energies. At last 
 the American General Conference of 1800 yielded to 
 the request of the British Conference to allow Dr. 
 Coke to remain in England. 
 
 Asbury's new oflfice of superintendent, or bishop, 
 increased neither his power nor his influence among 
 his brethren. He already ruled by love in all their 
 hearts. His elevation in office gave him only pre- 
 eminence in toil. In labors he was more abundant 
 than even the apostolic Wesley himself, since the 
 conditions under wJiich he toiled were so much more 
 arduous. He ordained upwards of three thousand 
 preachers. He preached seventeen thousand sermons. 
 He travelled 300,000 miles — from the pine-shadowed 
 St. Lawrence to the savannas of Georgia, from the 
 surges of the Atlantic to the mighty Father of 
 Waters — through pathless forests, over rugged 
 mountains and across rapid rivers. He had the care 
 of a hundred thousand souls and the appointment of 
 four hundred preachei-s. 
 
 Bishops Asbury and Coke had worthy comrades 
 
 i 
 
2S0 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and successors in the great work of building up the 
 Methodist Church on the American continent. 
 From the plastic state of society, and from the 
 mighty forces which were moulding the age, men of 
 force of chamcter were enabled to leave their impress 
 more strongly on the times than is now possible. 
 They stood near the springs of the nation's history 
 and were able to turn their currents into the deep 
 wide cliannels in which they now flow. Such men 
 as Freeborn Garrettson, Jesse Lee, William Black, 
 and other plumeless heroes of the Christian chivalry, 
 ranged through the continent from the everglades 
 of Florida to the pine forests of Nova Scotia preach- 
 ing the gospel of the Kingdom of God. 
 
 William McKendree, Enoch George, Robert Rob- 
 erts, Joshua Soule, Elijah Hedding and Nathan 
 Bangs were among the Makers of Methodism in the 
 formative period of the early decades of the century. 
 In 1819 its Missionary Society was organized, and 
 its rapid growth beyond the Alleghanies and the 
 Mississippi greatly developed. Our limits of space 
 will prevent anything like adequate treatment of 
 this phenomenal growth. We can only glance at a 
 number of its ramifications and give a brief resume 
 of its principal enterprises. 
 
 In 1839 the Centenary of Methodism was cele- 
 brated in Great Britain and the United States with 
 much enthusiasm. The sum of £216,000, or con- 
 siderably over a million dollai-s, was contributed in 
 Great Britain for religious purposes ; the Metbpclisti 
 
METHODISM IN THE UNITED STATES. 
 
 251 
 
 Episcopal Church in the United States contributed 
 $600,000 more. 
 
 The first great division, or bisection, as Dr. Buckley 
 calls it, in the Methodist Episcopal Church, took 
 place in the year 1844. '* The question of slavery," 
 says Dr. Strong, " had been agitated in the Metho- 
 dist * societies ' in America, and in the conferences, 
 previous to the formation of the Methodist Episco- 
 pal Church, and still continued as a disturbing 
 element after the organization." At the General Con- 
 ference of 1844, however, the agitation reached a 
 crisis, which resulted in the disruption of the Church. 
 The Rev. Francis A. Harding, of the Baltimore Con- 
 ference, had been suspended from the ministry for 
 refusing to emancipate slaves belonging to his wife ; 
 and he appealed from this decision to the General 
 Conference. Bishop James O. Andrew was also 
 found to be in possession of slaves through marriage 
 and bequest, the laws of Georgia not allowing them 
 emancipation. This state of affairs, and a growing 
 conviction on the part of a majority of the Church 
 that slavery and Christianity are inconsistent, 
 brought the Conference to definite action. 
 
 *'The Conference resolved that Bishop Andrew 
 should desist from the exercise rf liis office so long as 
 this impediment remained. This decision gave severe 
 umbrage to the Southern delegates. A committee 
 of nine, composed of Northern and Southern dele- 
 gates, was appointed to prepare a plan of separation, 
 which they submitted to the Conference, and wliich 
 was adopted by a nearly unanimous vote. The * plan ' 
 
fh^ 
 
 . .^1 
 
 252 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 provided for the voluntary withdrawal of the annual 
 conferences of the slavelioldiug States, it gave per- 
 mission to ministers and members to adhere to the 
 body of their choice, — the Methodist Episcopal 
 Church, or the Church South, — it arranged for an 
 equitable distribution of the clmrch property, and a 
 formal agreement not to interfere with the work of 
 each otlier. 
 
 "The Southern delegates issued an address to their 
 constituents, detailing the facts, and calling for a 
 convention, composed of delegates from the annual 
 conferences in the ratio of one to eleven, to meet in 
 Louisville, Kentucky, May 1, 1845. This conven- 
 tion organized the Methodist Episcopal Church South, 
 invited Bishops Soule and Andrew to become itiner- 
 ant general superintendents, and appointed its firat 
 General Conference to be held in Petersburg, Vir- 
 ginia, in May, 18-16." 
 
 Other minor "livisions had previously taken place. 
 As early as 1820, William S. Stockton, a prominent 
 member of the Methodist Episcopal Church, began 
 the publication of the Wesleyan Repository at Tren- 
 ton, N. J. in the interest of lay representation in 
 the conferences, advocating also the representation 
 of the local preachers. At length a general conven- 
 tion of the dissidents was held at Baltimore in 1830, 
 and the Methodist Protestant Church was organized. 
 The doctrines are the same as those of the parent 
 body. In 1858 the Methodist Protestant Church 
 was divided on the slavery question into two bodies, 
 — the conferences of the North- Western States seced- 
 ing, and forming the Methodist Church ; and those 
 of the Southern States continuing as the Methodist 
 
METHODISM IN THE UNITED STATES. 
 
 253 
 
 Protestant Church. These were reunited in 1877 
 under the originivl name. There are two Book- 
 Concerns belonging to tliis Church, — one at Balti- 
 more, the other at Pittsburg, — several colleges and 
 academies, and a number of church papers. 
 
 The Wesleyan Methodist Connection originated 
 in 1839 as an outgrowth of the slavery agitation. 
 Tliis body abolished episcopacy ; adopted lay- 
 representation in the annual and general conferences ; 
 admitted local preachers to membership in annual 
 conferences. After the abolition of slavery a large 
 section of this society returned to the Methodist 
 Episcopal church. It has a publishing house at 
 Syracuse, N. Y., and several institutions of learning. 
 Its government is a slight modification of that of the 
 parent Church. It has two educational institutions, 
 a monthly magazine and a weekly church paper. Its 
 conferences are all the Northern States. 
 
 *' Methodism was early employed as an agency in 
 the conversion of the Negroes in America, both slaves 
 and free. Vast numbers united with the Methodist 
 societies, and many of them continue as members of 
 the Methodist Episcopal Church. A number, how- 
 ever, believing that their spiritual interests would be 
 advanced by a separate organization, assembled in 
 convention in Philadelphia, April, 1816, and organ- 
 ized the African Methodist Episcopal Church. The 
 doctrines are the same as those of the Methodist 
 Episcopal Church, and the government is very 
 similar. Tliey have several educational institutions, 
 especially Wilberforce University, Xenia, O.; and, 
 
 t ' 
 
 ii 
 
Ir* 
 
 
 254 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Beminaries at Baltimore, Columbus (O.), Alle- 
 gheny, and Pittsburg. Tliey have two religious 
 periodicals." 
 
 Before the Civil War in America, the colored 
 people in many of the Southern States were forbidden 
 by law to hold meetings among themselves ; and 
 accordingly, the vast majority of them united with 
 the Methodist Episcopal Church South. 
 
 " The large influx of Germans to America was the 
 occasion of great solicitude to the leadens of early 
 Methodism ; and measures were adopted, wherever 
 practicable, to give them the gospel. There are now 
 eight annual conferences of German Methodists in 
 the United States, with a membership of about 60,000. 
 Two periodicals, a weekly paper and a monthly 
 magazine, are published by order of the General 
 Conference. Sunday-school supplies and various 
 standard books are also published in German." 
 
 The Evangelical Association originated in eastern 
 Pennsylvania, when, about 1790, Mr. Albright felt 
 himself called to promote a religious reform among 
 the German population of that region. He had no 
 thought at first of organizing a denomination, but he 
 was so successful, and his little societies were so 
 multiplied, that at a general meeting called to con- 
 sider what should be dono, Mr. Albright was unan- 
 imously elected and ordained by the preachers as 
 their general superintendent or bishop. The epochal 
 year of this church is 1800. They have the same 
 
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METHODISM IN THE UNITED STATES. 
 
 255 
 
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 conferences or conventions as the Methodist Episcopal 
 Church, with similar powers. 
 
 The United Methodist Free Churches and the 
 Wesleyan Reform Union are minor bodies of Metho- 
 dists. 
 
 Notwithstanding the manifold divisions of Metho- 
 dism — about sixteen in the United States, and about 
 half as many m Great Britain — still the Methodists are 
 essentially one throughout the world. With the 
 single exception of Whitefield's Calvinistic movement, 
 all these divisions have been on matters of polity 
 only. There have been no doctrinal dissensions 
 sufficient to cause a formal division. " Methodism," 
 said Wesley, "is one throughout the world." This 
 is still true after an unparalleled expansion in num- 
 bers in all lands. 
 
 In the broad areas of the New World and in the 
 crowded population of the Old these divisions have 
 not been so harmful as might be anticipated. There 
 has been ample room and verge enough for the activi- 
 ties of them all, and their operations have seldom 
 overlapped or interfered with one another. Most 
 cordial feelings of fraternity and good-will have 
 almost universally obtained between these manifold 
 divisions of the same great army. 
 
 From the very beginning, as we have seen, Meth- 
 odism made liberal use of the press for the instruc- 
 tion of the people. In 1789 the " Methodist Book 
 Concern " was established at Philadelphia with f 600 
 of borrowed capital, and John Dickins became Book 
 
 m 
 
256 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 i i. 
 
 I 1 ■ '- ( 
 
 1 
 
 Ell 
 
 Steward. In 1804 this publishing house was re- 
 moved to New York. In 1836 it was destroyed by 
 fire, with a loss of a quarter of a million dollars. 
 Three yeais later the business which had been grow- 
 ing up in Cincinnati was chartered as the Western 
 Methodist Book Concern. The growth of this com- 
 bined establishment has been phenomenal, till it is 
 now one of the largest institutions in the world. 
 The Methodist Episcopal Church publishes fourteen 
 weekly periodicals, besides a Quarterly Review and 
 an extensive series of Sunday-school and missionary 
 periodicals aggregating about as many more. Be- 
 sides these a large number of independent and un- 
 official Methodist periodicals are published. 
 
 The genius of Methodism is essentially mission- 
 aiy. Its venerable founder declared, '* The world is 
 my parish." The Methodist Episcopal Church in 
 America felt, too, that its commission was to all na- 
 tions. Its missionary society was formed in 1819. 
 The entire receipts for the first year were f 823.04. 
 It has since girdled the world with its missions. In 
 1833 it entered Africa. In 1836 it began its pros- 
 perous work in South America. In 1847 its missions 
 in China were begun, that in Germany two years 
 later. Its marvellous work in India, begun in 1856, 
 was followed by that baptism of blood, the Indian 
 Mutiny. Others have followed in Sweden, Norway, 
 Denmark, Finland, Bulgaria, Italy, Japan, Mexico, 
 Korea. 
 
 The educational institutions of the Methodisfc 
 
 si.; t 
 
METHODISM IN THE UNITED STATES. 
 
 257 
 
 Episcopal Church have been one of the most im- 
 portant agencies for the education of its ministers and 
 the diffusing of Christian culture among its people. 
 Methodism in the old world was cradled in a univer- 
 sity. The Holy Club of Oxford, where the Wesleys 
 and some godly students met for the study of the 
 oracles of God, was its real birthplace. In 1787 was 
 opened Cokesbury College at Abingdon, near Balti- 
 more. It commemorated by its name both Coke and 
 Asbury, by whose joint laboi-s it was founded. After 
 eight years of struggling existence it was destroyed 
 by fire. The college was reorganized in Baltimore, 
 but in a year it, too, was consumed. 
 
 Undeterred by disaster, schools, academies, col- 
 leges and seminaries were established as the needs 
 of the people and ability of the Church would 
 permit, till now it has 230 colleges, universities, 
 seminaries and mission schools, valued with grounds 
 at $17,132,501, having an endowment of $12,299,- 
 601, with 3,143 professors and teachers and 46,708 
 students. 
 
 • 
 
258 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 If! 
 
 ^ 
 
 ftiii 
 
 t ; ' 
 
 CHAPTER XXVIII. 
 
 CANADIAN AND COLONIAL METHODISM. 
 
 In no part of the British Empire has Methodism 
 made greater relative progress than in the Dominion 
 of Canada. Although about a million and a quarter 
 of the people are of French origin, and of the Roman 
 Catholic faith, yet Methodism numbers one-fifth of 
 the entire population, and in Ontario, the largest 
 and most populous province, it claims one-third of 
 the people. 
 
 It is a curious circumstance that the first Metho- 
 dist preachers in both Lower and Upper Canada were 
 British soldiers. In Quebec, Mr. TufFey, a commis- 
 sary of the 44th Re^ment, began in 1770 to preach 
 to the soldiers and Protestant immigrants of that 
 city. Six years later George Neal, major of a British 
 cavalry regiment, began to preach to the settlers on 
 the Niagara frontier. 
 
 At the time of the American Revolution a num- 
 T^or of British subjects who remained true to the 
 old flag left their homes in the revolting colonies 
 and came to Canada. These were known as the 
 United Empire Loyalists. Among them were Paul 
 and Barbara Heck, Philip Embury and other Pala- 
 
 [ 
 
 il 
 
<:5ANADIAN AND COLONIAL METHODISM. 
 
 259 
 
 tine Methodists from Ireland, who, in 1765, had or- 
 ganized in New York the firet Methodist society in 
 the United States. They came to Montreal in 1774, 
 and afterwards formed a Methodist class at Augusta 
 on the St. Lawrence in 1788. 
 
 The first Methodist itinerants who visited Canada 
 in 1790 and 1792 were William Losee and Darius 
 Dunham, missionaries from the newly organized 
 Methodist Episcopal Church of the United States. 
 These " Gospel rangers " preached their way among 
 the scattered settlements on the banks of the St. 
 Lawrence and on the Niagara frontier. They were 
 true pathfinders of empire, preparing a highway for 
 the Kingdom of God. 
 
 The War of 1812-1815 embarrassed the aiTange- 
 ment whereby Canada was missioned from a foreign 
 country and many of the American preachei"S were 
 withdrawn. Methodism had already been planted 
 in Newfoundland, in the Maritime Provinces and 
 in Lower Canada, partly by British and partly by 
 American missionaries. After the war the English 
 Conference appoJated ministers to Lower Canada. 
 Their operations gradually extended also to the 
 Upper Province. The Methodist Episcopal Church 
 in Upper Canada was permitted by the General Con- 
 ference of the United States to be organized as an 
 independent body. In course of time branches of 
 the Primitive Methodist, Now Connection and Bible 
 Christians came to the country. Thus it was evident 
 that much sacrifice of economy in this overlapping 
 
 \. 1 
 

 
 
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 i ■ 'f- i ii 
 
 4 
 
 \ '■, 
 
 260 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of work, and sometiraen a degree of friction, made a 
 union of forces very much to be desired. In 1874 
 a union of the Wesleyan Methodist Church in 
 Canada, numbering 675 ministers, 73,657 members, 
 and of the Methodist New Connection, numbering 
 113 ministers, 7,449 members, with the Wesleyans 
 in Eastern British America numbering 223 ministers, 
 20,950 members, took place in 1874, forming a united 
 body of 1,000 ministers and 100,000 members. The 
 resulting body took the title of the Methodist Church 
 of Canada. 
 
 The benefits of this union were so marked that 
 nine years later a more comprehensive union of all 
 the Methodist bodies in the country took place, 
 namely, the Methodist Church of Canada, with l,21t 
 ministers and 128,644 members ; the Methodist Epis- 
 copal, with 259 ministers and 25,671 members ; the 
 Primitive Methodist, with 89 ministers and 8,090 
 members ; the Bible Christian, with 79 ministers and 
 7,398 members — total, 1,633 ministers, 169,803 mem- 
 bers. 
 
 The seal of the Divine approval on this union of 
 heart and union of effort was shown by the rapid 
 development of the Church in every respect — by the 
 consolidation of its forces, the combination of its 
 publishing houses and periodicals, the affiliation of 
 its colleges and universities and the strengthening 
 of its missionary and benevolent enterprises. This 
 Church Vas a vigorous mission in Japan, with 37 
 ministers and preachers, and more recently one in 
 
of 
 )id 
 ;he 
 its 
 
 of 
 
 lis 
 37 
 
 in 
 
 CANADIAN AND COLONIAL METHODISM. 261 
 
 Chentu, in Western China. It has also extensive 
 missions among the Indian tribes of Canada. 
 
 In Australasia, including the Island Continent of 
 the South Pacific, New Zealand and Tasmania, a 
 vigorous Methodism has grown up. This has been 
 strengthened by the emigration from the varying 
 types of British Methodism and by an active internal 
 development. These bodies have sent forth mis- 
 sionaries to many islands of the Southern Seas, and 
 form a highly successful and prosperous Church. 
 Here, too, negotiations for union have been begun, 
 which will probably be forthwith carried into effect. 
 
in s '" 
 
 262 REUGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XXIX. 
 
 THE CONGREGATIONAL CHURCH. 
 
 " English Congregationalism," says John Browne, 
 in the Schaff-Herzog Encyclopaedia, '* is not merely a 
 development of English Puritanism. It is an inde- 
 pendent system of church government, as fundamen- 
 tally distinct from Episcopacy and Presbyterianism 
 as they are from each other. Amongst the refugees 
 to the continent from the Marian persecution, there 
 were representatives of both the hierarchical and 
 Presbyterian systems. Heylin, in his History of the 
 Reformation, says : ' A new discipline was devised 
 by Ashley, a gentleman of good note among the laity 
 there, and his party, whereby the superintendency of 
 pastors and elders was laid aside, and the supreme 
 power in all ecclesiastical causes put into the hands 
 of congregations.' Thus it is seen tlyit Congrega- 
 tionalism is co-eval with the other forms of church 
 government which exist in England." 
 
 Robert Browne, however, it is claimed, is the man 
 who first clearly developed the principles of English 
 Congregationalism in the latter part of the sixteenth 
 century. At first his adherents were called Brown- 
 ists, or Separatists, but their discipline having been 
 
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 THE CONGREGATIONAL CHURCH. 
 
 263 
 
 modified by John Robinson and Henry Jacob they 
 took the name of Independents, and rapidly spread 
 over England. Robinson, with sundry menibei's of 
 Scrooby church, came to Amsterdam, and afterwards 
 to Leyden. " On July 1, 1620, one hundred and 
 one members of this congregation left Leyden, — a 
 pilgrim band ; and on the 11th December in the same 
 year, the firat company of them from *the Mayflower' 
 landed in An:erica, on Plymouth Rock. Robinson 
 remained at Leyden, intending to follow the pioneera 
 with the residue of the church ; but he died at Ley- 
 den in 1625, before they left." 
 
 The English Puritans were not all Separatists, 
 though many of them became Independents, while 
 othera continued to be simply Nonconformists to the 
 Church of England. The Act of Uniformity in 
 1662 excluded nineteen hundred of the Nonconfoim- 
 ing ministers from office, but, by the Act of Tolera- 
 tion, 1689, they were freed from the pains and penal- 
 ties imposed on the exercise of their worship. It 
 was not, however, till the repeal of the Test and 
 Corporation Acts in 1828 that the English Inde- 
 pendents, with other Dissenters, were freed from all 
 civil disabilities. 
 
 " About the middle of the eighteenth century," 
 continues Mr. John Browne, " the churches felt the 
 necessity of more intercourse and communion with 
 sister-churches than they had up to that time been 
 enabled to maintain ; and gradually associations were 
 formed in almost every county, their objects, in ad- 
 dition to the manifestation of fraternal sympathy, 
 
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 204 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 being, generally, to encourage and sustain home 
 missionary work, and to tissist the weaker churches 
 within their bounds. 
 
 "*The Congregational Union of England and 
 Wales ' was, after much consideration and amidst 
 many fears, formed in 1833. It meets to deliberate, 
 not to legislate ; to advise, not to compel ; and its 
 declaration of faith is not a creed to be subscribed. 
 Its professed object is * to strengthen the fraternal 
 relations of the Congregational churches, and facili- 
 tate co-operation in everything affecting their com- 
 mon interests ; and also to maintain correspondence 
 with the Congregational communities throughout the 
 world. ' " 
 
 This body has become exceedingly influential in 
 Great Britain, not merely as a religious, but also as a 
 political, power. 
 
 These noblest sons of England, the Puritans, driven 
 into exile by a persecuting power, " turned to the 
 New World," to use the words of Canning, *' to 
 redress the balance of the Old." Dr. Bacon has 
 traced minutely in his interesting volume, "The 
 Genesis of the New England Churches," the devel- 
 opment of those religious principles which led to the 
 formation of the Separatist Church of Great Britain, 
 its peraecution there, its exile in Holland, its pros- 
 perity in Amsterdam and Leyden, its resolve to plant 
 in the New World the seeds of civil and religious 
 liberty, and to seek in the western wilderness what 
 it found not in the home-land, freedom to worship 
 God. 
 
 4t 
 
 The Mayflower," says Rev. E. C. Smyth, " bore 
 
THE CONQREQATIONAL CHURCH. 
 
 206 
 
 to Plymouth, in New England, an organized Christian 
 church, 1620. The colonists organized themselves 
 as a civil body politic, * a church without a bishop, a 
 state without a king/ The Puritan contingent in 
 Massachusetts Bay had apparently no intention at the 
 outset of separating from ihe Ciiurch of England, 
 and their ministers were persons who had been epis- 
 copally ordained ; but, once in America, there was, 
 as Robinson had predicted, but slight difference l)0- 
 tween the Nonconformists and the Plymouth pil- 
 grims. The Congregational ministry has been filled 
 by well-educated men. The earliest of them were 
 graduates of tlie English univei-sities. Some of them 
 were men of rare attainments and scholarship. Har- 
 vard College was established at an early day, with 
 special reference to the wants of the churches, before 
 1640, seventy-seven clerg;- iiien had left the pastoral 
 office in England for the work of the ministry in 
 New England, and fourteen more, purauing a course 
 of theological study, had come here to complete it, 
 and to enter the ministry." 
 
 In New England by 1648 the number of churches 
 had increased to fifty-one. Under the preaching of 
 Jonathan Edwards, Whitefield and othere a great 
 awakening took place in which it is claimed that 
 thirty thousand communicants weie added to the 
 churches, chiefly to those of the Congregational com- 
 munion. 
 
 The Congregational Church has been greatly suc- 
 cessful in its missionary operations. The American 
 Board of Commissioners for Foreign Missions was 
 instituted in 1810, and its Home Missionary Society 
 in 1820. Under the leadership of such men as the 
 Cottons, the Mathers, the Edwards, the Beechers, Dr. 
 
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 i 
 
 266 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Storrs, Dr. Leonard Bacon and many others, it has 
 greatly moulded the life of the nation. 
 
 We have seen the influence of these Congregational 
 leaders in the great anti-slavery crusade, and in every 
 social and moral reform they have left their stamp, not 
 merely in New England, but in almost eveiy State of 
 the Union, especially in the northern tier to the 
 Pacific coast. More than twenty important colleges 
 are now wholly or partial ;^" under the care of Congre- 
 gationalists, with numeri'us academies. 
 
 In Canada, in Australasia, in the Cape Colony — 
 everywhere where E aglish-speaking men have lived — 
 the sturdy seed of the Puritans has made its influence 
 felt as a power for righteousness, for »* soul-liberty," 
 for love of truth. In many of the dark places of the 
 earth it has held aloft ihe g''-spel tcrch, which alone 
 can illumine them who sit in ** i\d gloom of nature's 
 night." 
 
 '! 1 
 
THE BAPTIST CHURCH. 
 
 267 
 
 CHAPTER XXX. 
 
 THE BAPTIST CHURCH. 
 
 " The first Confession of the Baptists in England, 
 A.D. 1644," says Dr. Osgood, " antedated the West- 
 minster Confession. When the Westminster Con- 
 fession was published, it was found to agree, for sub- 
 stance of doctrine, in most points, with the earlier 
 Baptist Confession ; and in 1689 the General 
 Assembly of Baptists, following the example of the 
 Independents (Savoy, 1658), adopted that Con- 
 fession, with some omissions and changes. Their 
 churches," continues Dr. Osgood, " — ' bodies of bap- 
 tized believers, with pastors and deacons, covenanted 
 together for religious worship and religious work ' — 
 are independent of all other human control, and 
 supreme in the government of their own affairs. 
 For the increase of love, for consultation and the 
 furtherance of missions at home and abroad, these 
 churches, by their delegates, unite in councils and 
 associations ; but these councils have no power be- 
 yond advice, or withdrawing the hand of fellowship 
 from an offender." 
 
 In the sixteenth century the Baptists were numer- 
 ous in Europe, and were persecuted alike by Catho- 
 lics and Protestants. In England they enjoyed a 
 
.i :! 
 
 268 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 greater degree of liberty, and under Cromwell were 
 found in the army, in Parliament and in the Council 
 of State. During the Restoration the Baptists, with 
 all other Dissenters, suffered from the strong hand 
 of oppression and violence. Their piety, their learn- 
 ing, their missionary zeal has made them one of the 
 most aggressive forces of the Nonconformist com- 
 munity. The prisons were filled by their confessors 
 and martyrs, yet their principles gradually gained 
 ground. " The share which the Baptists took," 
 says Dr. Williams, " in shoring up the fallen liberties 
 of England, and in infusing new vigor and liberality 
 into the constitution of that country, is not generally 
 known. Yet to this body English liberty owes a 
 debt it can never acknowledge. Among the Bap- 
 tists Christian freedom found its earliest, i^s stanch- 
 est, its most consistent and its most disinterested 
 champions." 
 
 One of the most notable of these wks Roger 
 Williams — "a man well worth knowing," says 
 Bancroft, " as the fi-'st person in modern Christen- 
 dom to assert in its plenitude the doctrine of libeity 
 of conscience — the equality of opinions before the 
 law ; and in its defence the harbinger of Milton — 
 the precursor and superior of Jeremy Taylor." 
 
 In his fortieth year Roger Williams manifested in 
 a singular way his fidelity to the convictions of con- 
 science. He had convinced himself that immersion 
 was the true mode of baptism. But there was no 
 minister in the colonies who would thus baptize 
 
 .tu 
 
THE BAPTIST CHURCH. 
 
 269 
 
 » 
 
 him. He solved the question with his usual de- 
 cision. A godly layman, a Mr. Holliman, immei-sed 
 him, and then Williams immersed Holliman and ten 
 others. Thus was founded the first Baptist church 
 in America. Williams and his friends were promptly 
 cut ofiE from fellowship with the chrrches of Massa- 
 chusetts. Yet he manifested no spirit of bitterness 
 thereat, and he continued to his life's end to pray 
 and preach and labor for the salvation of souls. 
 
 In 1643 he was sent to England to secure a 
 charter for the Rhode Island Colony. This he suc- 
 cessfully accomplished, and was elected by popular 
 vote for two yeai-s president of the commonwealth. 
 During his visit to England he was the guest of the 
 patriot statesman, Vane, and became the intimate 
 friend of Milton. To maintain himself he taught 
 Hebrew, Greek, Latin, French and Dutch. 
 
 His life-work was now well nigh done. He dwelt 
 with his children and his aged wife in peace and 
 happiness. In his eighty-third year Williams ar- 
 ranged by his fireside his written discourses for pub- 
 lication. " I am old, and weak, and bruised," he 
 writes. He was also poor. His substance and his 
 golden opportunities of becoming rich beyond the 
 dream of avarice had been willingly sacrificed to the 
 public good. The following year he died. Of his 
 last hours we have no record, nor need we. The 
 life-long spirit of the man was one of apostolic 
 purity. 
 
 In his old days he had many sorrows. His friend. 
 
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 270 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 the stainless patriot Vane, was beheaded on Tower 
 Hill. Peters, the precursor of Whitefield, as a 
 famous preacher,* who voted for Williams' banish- 
 ment, but afterwards became his firm friend, also 
 perished on the scaffold. 
 
 He wielded a busy and vigorous pen, and was some- 
 times involved in warm controversies. But he calls 
 even his antagonists to witness that in his books he 
 ever " presses holiness of heart, holiness of life, holi- 
 ness of worship and pity to poor sinners, and patience 
 toward them while they break not the civil peace." 
 
 The common wealtii which he founded has honored 
 his memory. Providence is now a busy city of over 
 a hundred thousand inhabitants ; and the spot where 
 he landed, the spring at which he drank, the site of 
 his house, and the grave in which, for two hundred 
 years, his ashes have slept, are shown with reverent 
 regard. His house and church at Salem are among 
 the most venerable relics of American antiquity, and 
 beneath the dome of the great rotunda at Washing- 
 ton, a noble marble monument exhibits the form of 
 the grand old pioneer of liberty, holding in his hand 
 that great charter of human freedom, the Word of 
 God. 
 
 In New England as well as in the Mother Country 
 t':j Baptists have been the apostles of religious 
 liberty. *' Their history for more than a century, in 
 
 * Under hk preaching in New England, he writes : " Over 
 a hundred a week were persuaded from sin to Christ ; there 
 were six or seven thousand hearers." 
 
THE BEECHER FAMILY. 
 
 270 
 
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 THE LATE REV. DR. WILKES. 
 A flistin.sruishfil minister of the Congregational (jluirch, Canada 
 
 271 
 
 ! 
 
THE BAPTIST CHURCH. 
 
 271 
 
 most of the colonies, is that of proscribed and ban- 
 ished men. Yet, peraecuted themselves, they never 
 peraecuted othei-s." " In the code of laws established 
 by them in Rhode Island," says Judge Storey, " we 
 read, for the fii'st time since Christianity ascended 
 the throne of the Caesars, the declaration that con- 
 science should be free, and men should not be pun- 
 ished for worshipping God in the way they were 
 persuaded He requires." 
 
 The Baptist Church is intensely missionary in its 
 character. In the Southern States of the Union and 
 among the colored population the Baptists rival the 
 Methodists in the number and energy of their home 
 missionary operations. Besides the regular Baptists 
 are the Free- Will Baptists, the Seventh-Day Baptists, 
 the Dunkera, the Disciples, or Campbellites, the 
 Anti-Mission Baptists and the Winebrennarians. 
 
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 271 
 
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272 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XXXI. 
 
 THE LUTHERAN CHURCH. 
 
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 This is the oldest and largest of the churches which 
 have sprung from the Reformation of the sixteenth 
 century. The earliest preference of this church 
 was for the name Evangelical, 1525. Luther 
 strongly disapproved of the name, Luthemn, which 
 was first used by Eck when he published the bull 
 against the great Reformer. In Poland and Austria 
 the official title is the " Church of the Augsburg 
 Confession." But its more general designation is that 
 of the Evangelical Lutheran Church. It is the 
 dominant Protestant Church of the Teutonic and 
 Scandinavian people. In Germany, Denmark, Swe- 
 den and Norway, and the Baltic provinces of Russia 
 its entire membership is variously estimated as be- 
 tween thirty and forty millions. It accepts the 
 three oecumenical creeds, the Apostles', the Nicene, 
 and the Athanasian, together with subordinate Prot- 
 estant confessions. 
 
 In the period immediately following the Reforma- 
 tion, the theological controversies in which this 
 church was engaged seemingly engrossed its energies 
 to the exclusion of special missionary effort. But 
 
THE LUTHERAN CHURCH. 
 
 273 
 
 during the present century, as we have seen in our 
 record of missionary activities, it has been character- 
 ized by great zeal in both the Inner and Outer, or 
 Home and Foreign, missionary work. 
 
 The Lutherans were among the earliest European 
 settlers in the American continent. Their numbers 
 have been greatly increased by large emigration from 
 Germany and Scandinavia. The peraecuting wars 
 and religious oppressions of Louis XIV. led many 
 Palatine exiles to seek refuge in Great Britain and 
 America. In both countries they received hospitable 
 welcome, and in the British colonies large territorial 
 grants in Pennsylvania, Georgia, the Carolinas and 
 New York State. In the year 1750 no less than 
 twenty vessels arrived in Philadelphia with 12,000 
 German Lutherans. At that time the Lutheran pop- 
 ulation of Pennsylvania also w^as estimated at 
 sixty thousand. It has numerous colleges and an 
 influential press. The American Lutherans, from 
 the manner of their separate colonizations and other 
 causes, exist in numerous subdivisions all marked by 
 the same broad general characteristics. 
 
 The Reformed Church traces its origin in part to 
 the rise of Protestant Reformation in Switzerland 
 under Ulrich Zwingle, and in part also to the Ref- 
 ormation in Germany. It is chiefly moulded by the 
 Augustinian theology of John Calvin. The Protes- 
 tant churches in Holland, Hungary and Bohemia 
 are chiefly of this type. It was decimated by relig- 
 ious wars and by the Massacre of St. Bartholomew, 
 
 
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 274 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and still further weakened by the exile of the Hu- 
 guenots upon the Revocation of the Edict of Nantes. 
 
 The Reformed Dutch Church in the United States 
 lias an honorable descent from that heroic Protestant 
 Church of the Netherlands, which unr* -vent such 
 cruel persecution under Philip II. and the Duke of 
 Alva. It was introduced into the New Netherlands 
 in the seventeenth century, and largely moulded the 
 religious life of the Dutch colonists. It has grown 
 much less rapidly than the Lutheran Church, but in 
 education and intelligence takes a very high rank. 
 
 " The Evangelical Synod of North America was 
 organized in 1840. It represents the State Church of 
 Prussia, which is the union of the Lutheran and Re- 
 formed bodies, and accepts the symbolical books of 
 those bodies. 
 
 " The German Evangelical Protestant Church is 
 liberal in doctrinal belief, having no confession of 
 faith. It is opposed to synodical organization, but 
 its ministers are associated in vereine, or district 
 
 unions. 
 
 » 
 
 ■ K 
 
UNITARIAN AND UNIVERSALIST CHURCHES. 276 
 
 CHAPTER XXXII. 
 
 UNITARIAN AND UNIVERSALIST CHURCHES. 
 
 The Unitarian body has exerted a strong influ- 
 ence in the religious life and social philanthropies of 
 Great Britain and America. This is tlie more re- 
 markable when its limited numerical strength is con- 
 sidered. Sporadic examples of the Unitarian faith 
 were known in England throughout the eighteenth 
 century. One of the firat Unitarian churches in 
 Great Britain formally so called was established in 
 London in 1774 by the Rev. Theophilus Lindsey. 
 But the most conspicuous leader and writer of that 
 body was Dr. Joseph Priestley, F. R. S. He was 
 pastor of an Independent church in Suffolk, and 
 afterwards of a Unitarian church at Birmingham. 
 He was a vigorous champion of Unitarian doctrine 
 in a series of volumes published in Birmingham. 
 
 Priestley's chief reputation arises from his discov- 
 eries in chemistry, particularly that of oxygen gas, 
 indeed, of almost all the gases. He was an uncom- 
 promising advocate of liberalism in politics as well 
 as in religion. In July, 1791, while celebrating with 
 bome friends the destruction of the Bastille, his 
 house was sacked by a mob. For this he received 
 
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 270 llELiaiOUS PROGRESS IN THE CENTURY. 
 
 dainage.s to tlie amount of X 2,502. The following 
 year he came to the United States seeking a larger 
 liberty than that afforded by the Old World. His 
 valuable laboratory was given to the Smithsonian 
 Institute, and in 1860 his statue, in recognition of 
 Iiis scientific achievements, was placed in the museum 
 of Oxford University. 
 
 In 1813 the Unitarians secured by law the privi- 
 leges accorded to other Dissenting bodies, and in 
 1844 were confirmed in the possession of Dissenting 
 chapels to which they had acquired a title. The 
 most eminent leader of Unitarian thought was the 
 Rev. Dr. James Martineau, one of the foremost ex- 
 ponents of religious philosophy against materialism 
 and agnosticism. 
 
 In the New England colonies Unitarianism arose 
 probably as a revolt from the austere Calvinism of 
 the Puritans. " In 1783 Dr. James Freeman, of 
 King's Chapel, Boston, the grandfather of Dr. James 
 Freeman Clarke, removed from the Book of Com- 
 mon Prayer all references to the Trinity, or to the 
 Deity, and worahip of Christ ; and his church from 
 that time became distinctively Unitarian. In 1801 
 the Plymouth Church, the oldest of the Puritan 
 faith in America, declared itself, by a large vote, 
 Unitariaii. Organized usually on the ba&ig of cov- 
 enants instead of creeds, the New England churches, 
 without any violent change in their articles of 
 union, gradually adopted the new faith. Dr. Henry 
 Ware, a Unitarian, was chosen professor of divinity 
 
UNITARIAN AND UNIVERSALIST CIIUilCIIES. 277 
 
 at Cambridge. Dr. Channing, in 1819, in his Balti- 
 more sermon at the ordination of Jart»d Sparks, gave 
 the Unitarian declaration of indopendc.nce. From 
 that date he becfime the foremost leader of this 
 faith." 
 
 " The Universalist denomination," says President 
 Capen, " traces its origin directly to James Relly, a 
 London preacher in the middle and latter part of 
 the eighteenth century." In 1770 Mr. Murray, one 
 of his disciples, preached throughout New England 
 and the Middle States. *' But the doctrine spread 
 somewhat slowly. In the year 1800 there were 
 scarcely more than twenty Universalist ministers in 
 the country. At that time the Rev. Hosea Ballou, 
 who is justly called the Father of Universalism in 
 its present form, was approaching the maturity of 
 his powers. He wrought out a system of theology 
 which he proclaimed with intense vigor and earnest- 
 ness. Universalism, with the rise of Hosea Ballou 
 (although it has undergone many modifications, and 
 made important developments, since his time), en- 
 tered upon a new epoch ; and its growth was rapid, 
 not only in numerical strength, but in organic life 
 and power." 
 
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 278 RELIGIOUS PROGRESS IN THE CENTUEY. 
 
 CHAPTER XXXIII. 
 
 m 
 
 mi ii 
 
 THE SOCIETY OF FRIENDS. 
 
 " The rise of this body of Christians," says Presi- 
 dent Chase, " is one of the most noteworthy events in 
 the religious history of England in the seventeenth 
 century. George Fox and his followers announced 
 as their aim the revival of primitive Christianity; 
 the privilege of direct access to God, without the in- 
 tervention of human priest or rite, — and this phrase 
 remains as the best definition of their work." 
 
 Fox began his public ministry in 1647, preaching 
 through England on foot. He proclaimed, continues 
 Dr. Chase, "repentance towards God, and faith in 
 the Lord Jesus Christ, and showed that one became 
 a true disciple, not by a bare assent of the under- 
 standing to the truths contained in the Bible, nor by 
 any outward rite, but by a real change of the heart 
 and affections, through the power of the Holy Spirit." 
 All classes flocked to his preaching ; and among his 
 converts were persons of the best families in the 
 kingdom, priests of the Established Church, and min- 
 isters of other societies, and many men of learning. 
 
 "Within eight years, ministers of the Friends 
 
 preachi 
 
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 THE SOCIETY OF FRIENDS. 
 
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 Africa, and heroically endured persecution in Rome, 
 Malta, Austria, Hungary and other places." Among 
 the distinguished British converts was the courtly and 
 cultured Penn, and Barclay, a member of a noble 
 family in Scotland. The principles of religious 
 toleration were unknown in that age. Between the 
 years 1650 and 1689 fourteen thousand of the Quak- 
 ers " were fined and imprisoned ; and three hundred 
 and sixty-nine, including the majority of the first 
 preachers, died in jail, * not to mention cruel mock- 
 ings, buffetings, scourgings and afflictions, innumer- 
 able.' " The Revolution of 1688 brought a larger 
 toleration, and the persecution of the Quakers ceased. 
 President ChaL;3 of Haverford College thus epito- 
 mizes the record of the Friends in the United States : — 
 
 (( 
 
 America was first visited by Friends in 1656, when 
 Mary Fisher and Anne Austin arrived in Boston 
 from Barbadoes, to which islands they had gone to 
 preach the gospel the preceding year. They were 
 charged with holding ' very dangerous, heretical and 
 blasphemous opinions,' and were kept in close con- 
 finement, at first on the vessel, and afterwards in 
 jail. Their books were burned by the common exe- 
 cutioner, and even their persons searched to discover 
 signs of witchcraft. They were then sent back to 
 Barbadoes. In 1660 this same Mary Fisher held an 
 interview with Sultan Mahomet IV., at Adrianople, 
 where he was then encamped with his army. 
 
 " Two days after the banishment of the first Friends 
 from Boston, a vessel having on board eight other 
 Friends ^ rived from London. They were at once 
 imprisc.ied, and, eleven weeks afterwards, sent 
 back to England. But, nothing daunted, others of 
 the same faith continued to arrive in New England, 
 
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 280 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 to suffer scourging, imprisonment, banishment and 
 four of their number death by the gallows. When 
 the martyr age had passed, the society became less 
 aggressive, and made fewer converts to its views ; 
 but it devoted itself to the quiet practice of all the 
 Christian virtues, and to an active philanthropy, 
 which have made its praise to be in all the ( hurches. 
 " In the recognition of the equal rights of women, 
 in the abolition of slavery and the slave-trade, in the 
 protection and instruction of the Indians and the 
 weaker races of mankind, in the amelioration of penal 
 laws and prison discipline, in the adoption of enlight- 
 ened methods for the care and relief of the insane, in 
 testimony against var, intemperance, oaths, corrupt- 
 ing books and amusements, extravagance, insincerity, 
 and vain display, it has been in the forefront of 
 Christian reformers ; while it has maintained the 
 highest standard of integiity and practi'^al virtue, 
 and in the every-day charities; of life its bounty has 
 been unstinted." 
 
MORMONS, OR LATTER-DAY SAINTS. 
 
 281 
 
 CHAPTER XXXIV. 
 
 MORMONS, OR LATTER-DAY SAINTS. 
 
 The history of the Mormons is th record of one 
 of the most extraordinary delusions of the nineteenth 
 century. The so-called " Church of the Latter Day 
 Saints " is founded upon the pretended revelations 
 of Joseph Smith, who was born at Sharon, Vermont, 
 in 1805. In 1830, the so-called Book of Mormon 
 was published, based, it was alleged, upon certain 
 golden plates discovered by Smith, in a liill near, in 
 Western New York. 
 
 The sceptics as to this alleged origin of these mys- 
 terious books affirm that its real author was Solomon 
 Spalding, who wrote a romance on the American 
 Indians, whom he described as descent^ ed from the 
 lost tribes of Israel. 
 
 Several members of Smith's famil}', and some others, 
 about thirty in all, organized themselves as the Church 
 of the Latter Day Saints, April 6, 1830. About 
 1833 they were joined by Brigham Young, a painter 
 and glazier from Vermont, whose shrewdness and 
 talent caused him to be ordained one of the " Twelve 
 Apostles " who were sent out to preach the new doc- 
 trine. He was very successful in making converts, 
 
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 282 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and the delusion grew apace. At Nauvoo, on the 
 Mississippi, they founded a city, which soon had a 
 large population, and summoned the " saints " from 
 all quartei-s of the world to build there a temple for 
 the Lord. The Nauvoo Legion was organized, com- 
 prising nearly all the Mormons capable of bearing 
 arms, with Joseph Smith as commander. So great 
 was the arrogance of the "saints" that, in 1843, 
 Joseph Smith was nominated for the office of Presi- 
 dent of the United States. 
 
 The same year Smith claimed to have received a 
 revelation authorizing polygamy. Much scandal fol- 
 lowed, the Smiths surrendered and were committed 
 to jail at Carthage. A mob attacked the building 
 and shot the two prisoners. " The martyr-like death 
 of Joseph Smith," says Bishop Tuttle, " threw a 
 mantle of dignity over his poi-son and a halo of con- 
 secration around his character, that could in no other 
 way have been secured." Brigham Young now be- 
 came President of the Twelve Apostles. 
 
 In 1845 the charter of Nauvoo was repealed by the 
 legislature of the State of Illinois, and the following 
 year the city was cannonaded for three days and its 
 inhabitants driven out at the point of the bayonet, 
 and the Mormons fled to a new rendezvous at Coun- 
 cil Bluffs, Iowa. In 1847 Brigham Young, with one 
 hundred and forty-two pioneers, pushed westward 
 over the mountains to Salt Lake Valley, Utah. Salt 
 Lake City was founded, and large tracts of alkali 
 desert under skilful irrigation and labor were brought 
 
MORMONS, OR LATTER-DAY SAINTS. 
 
 283 
 
 under cultivation. Large numbers of converts came 
 from Great Britain, especially from Wales, from 
 Sweden, Norway and other countries of Europe. 
 
 Their intolerant and truculent principles followed 
 the Mormons to Utah, and blood-curdling stories are 
 told of the murderous attacks upon the Gentiles, — 
 all who did not accept the doctrines of Mormonism 
 were Gentiles, — by these organized thugs, and of the 
 system of terrorism that prevailed among the Mor- 
 mon community. One of these describes the atro- 
 cious massacre, in the fall of 1857, at Mountain 
 Meadows, of a hundred and twenty men and women, 
 emigrants of Arkansas en route to California. 
 
 Bishop Tuttle thus sums up the elements of 
 strength in this strange blending of religious fanati- 
 cism and worldly thrift : — 
 
 *' It is a mistake to count the Mormons a mere 
 horde of sensualized barbarians. Sidney Rigdon 
 was a type of the fervent religious enthusiasm which 
 pervaded the belief and obedience of the early con- 
 verts. And the British mission especially has always 
 had, and now has, in it large numbers of devout. God- 
 fearing people. The exodus from Nauvoo presented 
 itself as a winnowing van, and the fair-weather fol- 
 lowers disappeared. It is remarkable how much of 
 contentment, temperance, heroism and strivings after 
 the golden age of a real brotherhood, remained, and 
 pushed hopefully westward. 
 
 " In one sense, polygamy is a weakness to Mormon- 
 ism. It arrays woman's nature in rebellion to the 
 system, and arouses the detestation of Christian civil- 
 ization. And since 1862 it has put the Mormons in 
 the attitude of disobedience and defiance to the laws 
 
 ; :Ui 
 
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 E! t I '' 
 
284 RELIGIOUS PROGRESS IN THE CENTURY, 
 
 of their country. In that year Congress enacted a 
 statute prohibiting polygamy in the territories of the 
 United States. Since then, at least, all who have 
 contracted plural marriages in Utah are plain violat- 
 ors of law. With decency, civilization, Christianity 
 and statute law arrayed against polygamy, it may 
 seem strange that it can be rated else than an ele- 
 ment of weakness iii thr Moimon institution, and 
 destined one day Jmw destruction upon the 
 
 system. In 1882 ti > Ev ; unds Bill to legislate 
 polygamy out of exist*, oe pi?/' 3d Congress." 
 
 In 1894 Utah was recognized as a state, and is 
 now represented in Congress. In 1900 a success- 
 ful effort was made to exclude Mr. Brigham H. 
 Roberts, of Utah, from the Senate on account of po- 
 lygamy. Sporadic Mormon colonies have been 
 planted in the North- West Territory of Canada and 
 are regarded as a menace of the future welfare of 
 that part of the Dominion. 
 
 ^il 
 
SPIRITUALISTS AND MINOR SECTS. 
 
 285 
 
 CHAPTER XXXV. 
 
 SPIRITUALISTS AND MINOR SECTS. 
 
 The organization of spiritualists can hardly be 
 called a church. Nevertheless, as a large number 
 of persons embrace its doctrines, it demands recog 
 nition in this volume. What is known as mod- 
 ern spiritualism, or spiritism, as it is sometimes 
 called, began with the so-called " spiiit-rappiu; " 
 phenomena at Hydeville, near Rochester, N. Y., in 
 1848. Margaret and Kate Fox, of the respective 
 ages of twehe and nine, were living with their par- 
 ents in a dilapidated wooden house, when mysterious 
 rappings were heard nightly on the floor of one of the 
 rooms. Kate Fox imitated them by snapping her 
 fingers, and the raps responded by the same number 
 of sounds. Her mother, an illiterate and credulous 
 woman, asked if it was a spirit that was making that 
 noise, and if it was, to manifest it by making the 
 same noise. The raps were accordingly heard. 
 
 A few months later the family removed to Roches- 
 ter. The raps accompanied them, and new phenom- 
 ena, including clairvoyance and the movement of 
 ponderable bodies without appreciable agency, were 
 developed. The Fox girls soon exhibited the spirit- 
 
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 286 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 rapping phenomena in a public hull in Rochester, 
 and afterwards in New York. The phenomena be- 
 came the subject of newspaper discussion, and simi- 
 lar mediums sprang up in many different parts of 
 the country, and were multiplied by hundreds and 
 almost by thousands. 
 
 The most distinguished, probably, of the apostles 
 of the new doctrine was Daniel Douglas Home. In 
 1850 he became known as a medium of remarkable 
 powers ; and gave stances, with spiritualistic man- 
 ifestations, in the presence of Napoleon III. in Paris, 
 and of Alexander II. in St. Petersburg. In 1856, 
 while in Rome, he joined the Catholic Church. He 
 was expelled from the city by the papal authority 
 for spiritualistic practices. He exercised a very po- 
 tent influence over many persons, especially over 
 women, one of whom, Mrs. Jane Lyon, conveyed to 
 him by deed and bequest the bulk of her property. 
 She subsequently sued for its recovery, and it was 
 restored her by law. 
 
 The spiritualistic delusion soon spread throughout 
 America, Great Britain and the Continent of Eu- 
 rope. Mediums, male and female, rapidly multi- 
 plied. Almost every town and city in the United 
 States had its spiritualist circle, in which stances 
 were held. Several newspapers were published by 
 the spiritualist propaganda. Professional mediums 
 advertised their stances at a dollar per head. Many 
 persons spent large sums of money in the so-called 
 " search for light," and in seeking communication 
 
REV. (HAULKS H. SITKciKoN. 
 
11 
 
 I •! If £ 
 
 m 
 
 "'iL M 
 
 I r t-, 
 
 KKV. DR. LOKIMKR LEADING BAPTIST MINISTKK. HOSTON, 
 
 Dr. Lorimor, pastor of Tri'inont Toini)lL' Cluircli, is h man of marked 
 
 e'.ociueiico and energy, iiiid an antlior of nuidi dislinclion. 
 
 His inllurnce is jKnont far lie>onrt ids own 
 
 denonuna ion. 
 
SPIRITUALISTS AND MINOR SECTS. 
 
 287 
 
 B 
 
 OSTON, 
 if iimrked 
 
 tinll. 
 
 with relatives in the spirit vvorhl. Wealthy wid- 
 ows were the special victims of this delusion. Not 
 iiifieqiiently gross lapses from morality and marital 
 infidelity were the direct result of this delusion or 
 fraud. 
 
 Not a few distinguished men of literary or scien- 
 tific reputation Ixicame avowed converts of spiritual- 
 ism, " or have admitted the phenomena so far as to 
 believe in a new force not recognized by science, or 
 have testified that the manifestations they have wit- 
 nessed are not capable of explanation on the ground 
 of imposture, coincidence or mistake, oi', at least, 
 have considered tlie subject worthy of serious atten- 
 tion and careful consideration." 
 
 On the other hand, such scientific experts as Mr. 
 Huxley and others of the first rank considered the 
 phenomena to be impostures, and Mr. Bishop and 
 others have successfully imitated and explained 
 almost every form of spiritualistic manifestations. 
 
 Among the most remarkable phenomena of recent 
 times is the rapid development of the so-called 
 " Christian Science." Its founder and chief pro- 
 mulgator is Mrs. Mary Moss Baker Glover Patterson 
 Eddy, to give lier her full name, although there are 
 others who chi m priority. The principal feature of 
 her theory seeni.s to be that " mind is all and matter 
 is naught ; " that " flesh is an illusion " and " pain 
 is an imagination ; " tiiat disease can be cured by be- 
 lieving its non-existence. We have no doubt that 
 many cases of nervous affections are so cured, by 
 
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ii . 
 
 Ill 
 
 #Mi 1 
 
 *i - 
 
 288 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 what physicians call expectant attention, just as 
 Schlaghter, the Faith-Curer of Denver, and many 
 others of his class, have been able to effect, for a time 
 at least, remarkable cures. Christian Science incul- 
 cates many devout and religious principles, which 
 give it a favor with many conscientious people. 
 
 Christian Scientists, especially in New England, 
 have some costly church buildings. They claim in 
 the last year of the century to have 12,000 " minis- 
 ters," 500 churches, with 80,000 communicants. 
 
 A somewhat similar organization is that of Dr. 
 Dowie, of Chicago, who has what he calls a Chris- 
 tian Catholic Church in that city, with offshoots 
 elsewhere. A powerful incentive to the spirit of 
 these delusions, as we deem them, is the natural de- 
 sire of the sick and suffering to find relief by some 
 short and easy method which depends upon their 
 own faith. 
 
 There are many minor sects, especially in the 
 United States, sc .ne of them so small that, as has 
 been said, they might almost be called " in-sects." 
 One of these is the Altruists, a communistic soci- 
 ety, with a membership in 1900 of only 25 ; the Sep- 
 aratists, with 200. The Shakers and Amana, with 
 1600 each, are also communistic bodies. 
 
 The statistics of the churches furnished bv the 
 " Independent," of New York, in January, 1900, 
 embraces no less than 150 denominations or sects. 
 
THE ROMAN CATHOLIC CHURCH. 
 
 289 
 
 I 
 
 >» 
 
 CHAPTER XXXVI. 
 
 THE ROMAN CATHOLIC CHURCH. 
 
 This is the largest of the three great divisions 
 of Christendom — the Greek, Latin and Protestant 
 churches. At the beginning of this century the 
 Roman Catholic Church labored under very serious 
 c; vil and political disabilities in the United Kingdom 
 of Great Britain and Ireland, especially in Ireland. 
 The later yeara of the eighteenth century found 
 that countr}'^ in the throes of civil war. The rebel- 
 lion was suppressed in 1798, but the feeling of 
 wrong and injury by which it was caused continued 
 to rankle. In 1800 the Irish Parliament was abol- 
 ished, and the kingdoms of Great Britain and Ireland 
 were united, with an Irish representation of one 
 hundred members in the House of Commons and 
 thirty-two members in the House of Lords. 
 
 A strenuous organized effort for Catholic emanci- 
 pation was begun in Ireland. Its leader, Daniel 
 O'Conneli, was one of the most eloquent and accom- 
 plished orators that Ireland ever produced — and that 
 is saying a great deal. In 1828 O'Conneli was tri- 
 umphantly elected a member of the British House of 
 Commons, although, on account of being a Roman 
 
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 290 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Catholic, he was ineligible for a seat. At length, in 
 1829, Sir Robert Peel introduced into the House of 
 Commons the Catholic Emancipation Bill. It was 
 violently opposed both by the Commons and the 
 Lords, but the Duke of Wellington declared that the 
 only alternatives were emancipation or civil war. 
 
 Fresh concessions were made to the Roman Cath- 
 olic people of Ireland by the endowment of the 
 Catholic College of Maynooth. As we have seen, the 
 abolition of ecclesiastical tithes in Ireland was a fur- 
 ther concession to what was felt to be the rightful ob- 
 jections of the Roman Catholic majority to the main- 
 tenance of a church to which they were conscien- 
 tiously opposed. 
 
 The nineteenth century has been very eventful in 
 the history of the Roman Catholic Church and of its 
 sovereign pontiffs. More than once the head of that 
 church has been an exile and a prisoner, and he has 
 been deprived of his temporal authority ; but these 
 disasters have lessened neither his moral influence 
 nor his spiritual power. 
 
 The stormy events of the French Revolution pro- 
 foundly affected the civil rights and status of the 
 reigning pontiff. Tlie venerable Pius VI., then in his 
 seventy-second year, occupied St. Peter's chair, hav- 
 ing been elected Pope in 1775. In 1795 he joined 
 the coalition against France, and raised an army of 
 twelve thousand men. General Bonaparte t^'^ fol- 
 lowing year invaded the papal territories ai.^ com- 
 pelled the Pope to cede the legations of Bologna and 
 
THE ROMAN CATHOLIC CHURCH. 
 
 291 
 
 Ferrara, to pay an indemnity, and surrender to the 
 Frencli some of the finest works of art in tlie Vati- 
 can. Meanwhile Republican sympathies began to 
 sliow themselves in Rome, and in 1798 General Ber- 
 thier occupied the city and declared a republic. 
 The Pope was sent a prisoner to France, where he 
 died at Dijon, August 29, 1799. His successor, 
 Pius VII., was elected Pope on March 14, 1800, 
 being then in liis fifty-eightli year. Rome was 
 evacuated by the B'rench, and Pius VII. concluded 
 a concordat with Napoleon whereby tlie Catholic wor- 
 ship was re-established in France as the State religion. 
 He also consented to go to Paris in 1804 to crown 
 the Emperor Napoleon, remaining several months in 
 that city. 
 
 In 1809 Napoleon incorporated the Papal States 
 witli France, declaring that he " deemed it proper 
 for the security of his empire and of his people to 
 take back the grait of Charlemagne." 
 
 After Napoleon's disastrous German campaign of 
 1813 the Pope was restored to Rome, and was re- 
 ceived with the strongest demonstrations of popular 
 satisfaction. During the "hundred days" he was 
 again a fugitive, but by the Congress of Vienna he 
 was reinstated in autliority over the papal patrimony. 
 He passed away in 1823 at the venerable age of 
 eighty-one. 
 
 Leo XII., his successor, governed the Church with 
 a firmness that involved him in disputes with France 
 and Austria. He did much to promote education 
 
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 292 riELIGIOTJS PROGRESS IN THE CENTURY. 
 
 and literature and to suppress brigandage and pau- 
 perism. The general character of his short reign 
 was one of moderation, but his death, in 1829, after 
 only six years' occupancy of St. Peter's chair, pre- 
 vented the carrying out of certain ecclesiastical and 
 civil reforms which he had projected. 
 
 Pius VIII. was Pope for only twenty months. 
 His reign was too short for the exercise of any 
 special influence in either Cliurch or State. 
 
 Gregory XVI. was in his sixty-sixth year when 
 he ascended the throne, 1831. His missionary pol- 
 icy was specially energetic. Fifteen new missionary 
 bishoprics and forty-three new missionary colleges 
 were founded. His government of the States of the 
 Church was greatly disturbed by civic revolt, which 
 was suppressed only by the permanent occupation of 
 Bologna by Austria and of Ancona by France. 
 
 Pius IX. became Pope at an ea.rlier age than any 
 other pontiff of the century, namely ' . iiis thirty- 
 seventh year. His was also tiie longe ; j^/ontificate, 
 from 1846 to 1878, a period of thirty-two yeare. In 
 the early years of his pontificate his administration 
 was liberal and enlightened. More than six thou- 
 sand political prisoner and exiles were pardoned. 
 Reforms in civil and ecclesiastical administration 
 were introduced. Steps were taken toward a con- 
 F*.iational form of government and the harmonizing 
 of Ibe claims 'f Italian patriotism with papal sover- 
 eignty. The liberals joined him with enthusiasm. 
 
 For son: a years the patriotic revolutionist, Maz- 
 
THE ROMAN CATHOLIC CHURCH. 
 
 293 
 
 zini, had sought to form a league of the " Young 
 Europe of the people, which was to supplant tlie Old 
 Europe of kings." In 184f> he published in Paris a 
 manifesto, " aiming at a national constituent assem- 
 bly and a united Italian republic, without Pope or 
 state religion.'* The Pope himself favored a con- 
 federation of the Italian states. Then came the rev- 
 olutions of 1848, which shook almost every country 
 in continental Europe. The Pope promised a liberal 
 constitution, with elective chambers vested with par- 
 liamentary powers. But the still predominant influ- 
 ence of the College of Cardinals and the clergy 
 mad*^ these concessions obnoxious to the people. 
 
 A wave of revolution swept over Italy. A re- 
 public was proclaimed in Venice. Lombardy and 
 Piedmont were in full revolt. The Pope shrank 
 from a war with Austria, one of the pillars of the 
 Roman Catholic Church. A firmer hand than that 
 of Pius IX. was needed to rule the stormy passions 
 of the times. The Republican party rose in re^ olt. 
 The Pope was soon a fugitive to Gaeta, November 
 24,1848. 
 
 The following February the Roman Constituent 
 Assembly declared the deposition of the Pope from 
 his temporal authority and the inauguration of a 
 new republic. Rome, after an obstinate defence un- 
 der Garibaldi and his fellow-republicans, was re- 
 stored to Pius IX. by a French army of occupation, 
 1850. 
 
 The doctrine of the Immaculate Conception, long 
 
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 294 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 held by the Jesuits and opposed by the Jansenists, 
 was prochiimed a doctrine of tlie Church by an (Ecu- 
 menical Council at Rome in 1854. This was con- 
 firmed by the promulgation of the dogma of the 
 Papal Infallibilicy of 18C9-1870. 
 
 Tlie Pope's project of confederation of the Italian 
 states was revived in 1859 by Napoleon III. Tran- 
 quillity was maintained till 1859, when the with- 
 drawal of the Austrians from Bologna and their 
 defeat at Magenta and Solferino were the signal for 
 revolt of tlie whole of tlie Romagna. 
 
 The integration of Italy rapidly advanced. Victor 
 Email uel was proclaimed king of the united penin- 
 sula by the ParliUinent of Turin, February 20, 1801. 
 The Pontifical government vainly protes- ad against 
 the assumption of this title. It became the fixed 
 purpose of Cavour and the Italian patriots to annex 
 Rome and its territory to the new kingdom, and 
 Victor Emanuel occui)ied Rome with an Italian 
 army September 20, 18T0. A month later Rome was 
 declared the capital of Italy. 
 
 By the bill of the papal guarantees, enacted 1871, 
 the Pope is permitted to enjo\^ the rank of a sover- 
 eign and occu^'V the rmlace and basilica of the Vati- 
 can, with a yearly revenir.-i from the Italian treasury 
 of !fi025,000. All chuioh j rorierty in Rome and its 
 immediate teri-itoiy became the property of the na- 
 tion in 1873, and a large portion of the numerous 
 establishmenus have siiico been sold to help pay the 
 heavy public debt. This complete change was vig- 
 
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 THE ROMAN CATHOLIC CHURCH. 
 
 295 
 
 orously resisted by Pius IX. Refusing to accept 
 any portion of the revenue assigned to him, he con- 
 tinues to depend for his support and that of liis court 
 on gifts collected for him among Roman Catholics 
 tliroughout the world. 
 
 Meanwhile the Qiicuraenical Council of the Vati- 
 can had been solemnly opened in St. Peter's, Decem- 
 ber 8, 1869, and indefinitely postponed on October 
 20, 1870, in consequence of the outbreak of the 
 Franco-German War. The attendance was the larg- 
 est known in the history of these councils, and 
 reached seven hundred and sixty-nine out of one 
 tiiousand and thirty-seven dignitaries who were enti- 
 tled to a seat and vote in such synods. The doc- 
 trinal results of the Council were embodied in 
 decrees directed against modern rationalism, panthe- 
 ism, materialism and atheism, and a decree on Papal 
 Infallibility. This is regarded as the crowning act 
 of the Council, on which its historical significance 
 rests. 
 
 Pius IX., on February 7, 1878, ended his long 
 life of eighty-seven years, and a pontificate of thirty- 
 two years, longer than that of any of his prede- 
 cessoi-s. 
 
 Leo XIII., Vincenzo Gioacchino Pecci, was born 
 among the Volscian Mountains in 1810. He is a 
 lineal descendant of Rienzi, the last of the tribunes. 
 In 1878 he succeeded Pius IX., being then in his 
 sixty-eighth year. 
 
 Although the new pontiff did noo succeed to the 
 
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 296 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 temporal power which liad been wielded for many 
 centuries by his predecessora, he yet exerted a moral 
 influence inferior to none of them. His very first 
 encyclical wiw characteristic of the new spirit of the 
 times. It was an appeal for united effort in reform- 
 ing the moral evils of the age — socialism, commun- 
 ism, nihilism. " Leo's teaching," says Mr. Greene, 
 a recent biographer, " was that not in civil power, 
 not in military force, are we to look for the remedy : 
 we must * lighten the load of the heavy-laden,' count- 
 ing all men as our brothers, after the precept and 
 example of our Lord Christ." 
 
 The present pontiff has ever shown warm sympathy 
 with the working classes, the toiling millions of 
 mankind. His famous encyclical on their condition 
 in 1891 lays emphasis on the fact that " the gospel 
 is the only code in which are found the principles 
 of true justice, the maxims of mutual charity." 
 
 In 1898 Leo XIII. observed his eighty-eighth 
 birthday, and the sixtieth anniversary of his ordina- 
 tion in a series of celebrations whose splendor has 
 probably never been surpassed. The contributions 
 of the faithful exceeded over twenty million dollara. 
 The serious illness of the brave old man in 1899, and 
 the courage with which he underwent a severe sur- 
 gical operation in his eighty-ninth year, won the 
 sympathy of great multitudes outside the pale of the 
 Roman Catholic communion. 
 
 The growth of the Roman Catholic Church in the 
 United States during the century has been greater 
 
THE ROMAN CATHOLIC CHURCH. 
 
 297 
 
 than in any other country, and it is claimed by Roman 
 Catholic writers compensates for its losses elsewhere. 
 This growth is of a twofold nature firet, by natural 
 increase and by immigration, and secondly, by the 
 inclusion of territory largely Roman Catholic within 
 the bounds of the Union. By the cession of Louisiana 
 to the United States in 1803 for the sum of fifteen 
 million dollars, was included a vast region embmc- 
 ing all the country west of the Mississippi, not 
 occupied by Spain, as far north as British territory 
 and west to the Pacific Ocean. The great state of 
 Florida was ceded by Spain in 1819 and the several 
 Mexican concessions from 1848, with the Gadsden 
 purchase of 1853, rounded out the magnificent area 
 of the Union to its present colossal dimensions. 
 
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 TEST TARGET (MT-S) 
 
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 Sciences 
 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. US80 
 
 (716)«72-4503 
 
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 ii98 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 h^-: 
 
 L 
 
 CHAPTER XXXVII. 
 
 ROMAN CATHOLIC MISSIONS. 
 
 The Roman Catholic Church has ever been one of 
 the most zealous in missionary endeavor. The first 
 reaction after the Reformation of the sixteenth cen- 
 tury was one of intense missionary zeal. The Jesuit 
 fathers belted the world with their missions, and by 
 their sufferings and moral and physical heroism won 
 renown in many lands. Their converts were num- 
 bered by the hundreds of thousands in India and the 
 Moluccas, in China, in Japan, in Brazil and Para- 
 guay. They won well-merited fame for attainments 
 in ancient learning, for modern science, for pulpit 
 eloquence, and for s ibtle statecraft. Under the 
 disguise of a Brahmin, a mandarin, an astrologer, a 
 peasant, a scholar, they had compassed the world to 
 make proselytes to Rome. Deciphering ancient 
 manuscripts or inscriptions, sweeping the heavens 
 with the telescope, or digging the earth with a 
 mattock, editing the classics or ancient fathers, or 
 teaching naked savages the Ave or Credo, they were 
 alike the obedient and zealous servants of their order, 
 to whose advancenienii their whole being was devoted. 
 
 He who reads the story of the self-denying Uvea 
 
.Y, 
 
 ROMAN CATHOUC MISSIONS. 
 
 299 
 
 a one of 
 
 rhe first 
 
 nth cen- 
 
 e Jesuit 
 
 , and by 
 
 Lsm won 
 
 re num- 
 
 and the 
 
 d Para- 
 
 inments 
 
 pulpit 
 
 ier the 
 
 loger, a 
 
 voiid to 
 
 ancient 
 
 heavens 
 
 with a 
 
 hers, or 
 
 ey were 
 
 r order, 
 
 evoted. 
 
 g lives 
 
 and heroic deaths of these Jesuit fathers, although 
 of alien race and diverse belief, however mistaken he 
 may deem their zeal, will not withhold the throb of 
 sympathy for their sufferings and of admiration for 
 their lofty courage and unfaltering faith. 
 
 The most distinguished missionary in the bead- 
 roll of the Roman Catholic Churcli, or indeed of any 
 of the churches of Christendom, was the famous 
 Francis Xavier. The memory of his heroic life and 
 death still stii-s the soul to high emprise and com- 
 mands the admiration of mankind three hundred 
 yeara after his body has returned to dust. 
 
 With a faith that never faltered, a zeal that grew 
 not weaiy, a passionate love for souls that brooked no 
 restraint, and a courage tliat no dangers could daunt, 
 he eagerly trod the thorny path of the confessor and 
 the martyr. 
 
 Xavier, at the time of his death, was in the forty- 
 sixth year of his age. In his brief but glorious mis- 
 sionary career of ten short yeai-s he had traversed, 
 through strange and stormy seas and unknown con- 
 tinents, a distance more than twice the circumference 
 of the earth. His land jourreys were mostly made 
 on foot, alone and unprotected, save by the providence 
 of God, and supported by His bounty. Everywhere 
 his infectious zeal kindled kindred enthusiasm. He 
 is recorded to have baptized 700,000 converts, and 
 sometimes as many as 10,000 in a single month. 
 Many, doubtless, followed the example of their rulers 
 through a sort of political constraint without mental 
 
 r \ 
 
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 •Is -J 
 
 I 
 
 ; ! 
 
 ! i !, 
 
 300 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 assent. In many cases, however, a purer form of mo- 
 rality supplanted the social corruptions of paganism. 
 
 Roman Catholic missions are administered by the 
 Congregation de Propaganda Fide — the Society for 
 the Propagation of the Faith. This society, as well as 
 the training institute in its palace, and the whole 
 missionary system of the Catholic Church, is called 
 the Propaganda. The Congregation of the Propa- 
 ganda includes all the cardinals, and has the entire 
 missionary work of the Church under its supervision. 
 When it undertakes a missionaiy enterprise, it confides 
 the new field to the care of some religious order, and 
 sends out missionaries under the charge of an Apo h 
 tolical Prefect — Praefectus Apostolicus. 
 
 In India the Roman Catholic population, including 
 European Catholics, numbers about a million and a 
 half ; in Cochin-China and Tonking about half a mil- 
 lion more. In China there are also reported about 
 six hundred priests and half a million Roman Catholio 
 population. In Japan, where Xavier and his suc- 
 cessors reported 600,000 converts, pei'secution and 
 exile reduced the number almost to extinction. 
 
 The greatest native Catholic population is that 
 in the Spanish possessions of the Philippines, of 
 which about five and a half millions of the people 
 are nominally Roman Catholic. There are about six 
 million Christian Indians in Mexico, but their Chris- 
 tianity' is for the most part a nominal profession. The 
 case is similar in Central America where there aiQ 
 twelve hundred thousand Catholic Indians, 
 
ROMAN CATHOLIC MISSIONS. 
 
 301 
 
 In Africa for three centuries there has been an 
 active Roman Catholic propaganda, especially in the 
 Portuguese colonies. In Central Africa the Jesuit 
 missionaries in 1848 occupied Khartoum and Condo- 
 koro, but the deadly climate and hostility of the 
 natives caused the abandonment of the mission after 
 the sacrifice of over forty of the missionaries. 
 
 Probably the most typical Roman Catholic mis- 
 sionaiy of this century was Cardinal Lavigerie, a suc- 
 cessor in Northern Africa of TertuUian, Cyprian and 
 Augustine, and the rival in apostolic zeal of the 
 devoted Xavier himself. Lavigerie was born in the 
 Biscayan town of Bayonns, France, 1825. After 
 thirteen years spent in academic and theological 
 studies he became a professor at the university of the 
 Sorbonne. 
 
 The Moslem massacres of the Christians in the 
 Syrian Lebanon, in 1860, in which fifty thousand 
 lives were sacrificed, was Lavigerie's summons to 
 missionary work. He obtained and distributed over 
 $400,000 for the relief of the pei-secuted Christians, 
 and founded hospices, orphanages and refuges at 
 Oairo, Constantinople, Damascus and Smyrna. In 
 1867 he was designated Archbishop of Algiers. 
 *' France," he wrote, " is calling to thee, O Africa I 
 For thirty yeara she has been summoning thee to 
 come from the tomb." 
 
 He devoted himself with enthusiasm to the work 
 of his mission. He gathered two thousand orphans, 
 educated and trained them in industrial pursuits. A 
 
ill 
 
 V !. 
 
 He!'' 
 
 lii 
 
 ! 
 
 302 REUGIOUS PROGRESS IN THE CENTURY. 
 
 number became missioners to their fellow-children of 
 the desert. He established Christian colonies and 
 villages. He opened a mission in the Algerian 
 Sahara. In giving a commission to one of his mis- 
 sioners he wrote on the document : " Indorsed for 
 martyrdom." "Read that," he said to the priest, 
 ** are you prepared for it?" " It is for this I have 
 come," was the reply. 
 
 In 1875, in establishing a mission at Timbuktu, 
 three of the missioners were murdered in the desert. 
 
 ** The triple martyrdom," says a Protestant narrator, 
 "but filled the society with holy envy and generoua 
 ardor." ** The achievement in Franco-Moslem terri- 
 tory," says the same authority, Frederic Perir Noble, 
 " is even more due to the white Sisters than the 
 Algerian Fathers. Almost from the fii-st Lavigerie 
 foresaw the need of women. Under the shadow 
 of his seminarv for missions he laid the foundations 
 of a humbler institution, a house to train feminine 
 missioners. 
 
 " From the Kongo to Zanguebar even the hostile 
 had to admit that a labor of extraordinary import 
 was being fulfilled throughout Algeria. Now the 
 Sisters are a recognized power. If in any region it 
 were impossible for Fathers and Sistens both to re- 
 main, the men would quit. They are the pioneera or 
 scouts, the women the first settlere who bring a vir- 
 gin soil into productivity. Africa was mapped out 
 in an ecclesiastical partition that led the Mission- 
 Magazine of the Scotch Free Presbyterians to state 
 that whatever cue might think about the Papacy he 
 could not but admire the daring of its schemes for 
 the conquest of Africa." 
 
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 803 
 
 of missions. Lavigerie waged a new crusade against 
 this ancient evil. A joint expedition of six. pon- 
 tifical zouaves aiul twelve missioners was sent to 
 Uganda. " After an oration on his crusade against 
 slavery, Lavigerie, in pontifical vestments, knelt be- 
 fore each missioner, and kissed the feet of the youthful 
 apostles starting on their rugged road. The custom 
 is a recognition of the words : ' How beautiful the 
 feet of them that preach the gospel of peace, that 
 bring glad tidings of good ! ' Lavigerie spoke of his 
 men offering themselves in ransom for their black 
 brethren. The words were predictive. Less than a 
 year later eight had in heroic devotion laid life aside. 
 Had it not been for Protestant missionaries near 
 Tabora-Unyanyembe, all would have starved." 
 
 On th() site of Carthage, the s'cene of the combats 
 and triumphs of the early martyrs, new missioners 
 were consecrated and sent forth in this holy war. 
 
 " Persecution unutterable broke out in 1886, and 
 for five years continued with bursts of brutality 
 and long silences of death. The faith and stead- 
 fastness exhibited by the victims of the Negro Nero 
 bear comparison with those of pristine martyrs. The 
 savage persecutors could account for them only as 
 the result of charms and magic. In 1888 the mis- 
 sionei*s were expelled. In this strait the French 
 priests made common cause with the Protestants. 
 Whan Mackay died, a papal missionary was hasten, 
 ing as a Good Samaritan to nurse him. The year 
 1889 saw the return of Christianity, with Mwanga 
 under its control. 
 
 " If we wish to behold how goodly and pleasant it 
 
If^: 
 
 '^ 
 
 
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 >' IP 
 
 I 
 
 >m 
 
 304 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 is for brethren to dwell in unity, we may look to the 
 Tanganika shores. Tiie Catholic missioners were in 
 the kindest manner welcomed by Captain Hore, the 
 retired naval officer in charge of the mission of the 
 British Congregationaliats. The Catholics and Prot- 
 estants around Lake Tanganika live in friendship. 
 One of the French missioners wrote : * They (the 
 CongregationalistH at Ujiji) continue as kind as ever ; 
 the only thing I could wish is that these two excel- 
 lent men were Catholics. ' " 
 
 " The death of Lavigerie," continues Mr. Noble, 
 " did not cause his crusade to lapse into casual, 
 disorganized, futile missionism. The spirit of might- 
 iest Caesar walks abroad. The white Fathers are 
 better organized, better directed and more influential 
 than when ardor and hardship were the outcome of 
 his eloquence, enthusiasm and zeal. New work is 
 projected. The order pits its strength against 
 slavery, the trade being still frightful in extent and 
 unutterably ruinous as the generator of the plague 
 and as the unpeopler of large districts. Throughout 
 Algeria and Tunis, thanks chiefly to Rome but largely, 
 too, to Protestantism, the church and college are sup- 
 planting the mosque and mdrasa. Sharp avows that 
 in French North Africa one of the greatest works of 
 contemporary Christianity is being wrought out by 
 missionaries of every nation and denomination." 
 
 Cardinal Moran claims that the whole African 
 group of missions numbera about six hundred thou- 
 sand Catholics. But in these are included many 
 Abyssinian proselytes, whose hereditary Christianity 
 is of very corrupt character. 
 
PROGRESS OF REJJGIOUS THOUGHT. 
 
 CHAPTER XXXVIII. 
 
 PROGRESS OP RELIGIOUS THOUGHT IN GERMANY. 
 
 PART FOUR 
 
 »» 
 
 The coritiovei'sies which early arose in the Re- 
 formed Churches, we have seen, greatly retarded the 
 development of missionary sympathy and missionary 
 opemtions. The same causes in time neutralized 
 much of the benefit resulting from the emancipation 
 of men's minds from the doctrines of Romanism and 
 the freer circulation of the Word of God, long im- 
 mured within the walls of klostere and monasteries. 
 The finer graces of the Christian character are of such 
 delicate growth that they wither in the stormy at- 
 mosphere of disputation and strife. But God is not 
 revealed in the earthquake and the thunder as He is 
 in the still small voice. That voice was never un- 
 heard even in the stormiest days of conflict and con- 
 troversy. The Janconists in the Roman Catholic 
 Church and the so-called mystics and pietists of Prot- 
 estantism listened to the inner voice and followed 
 
 the inner light of the Spirit of God. 
 
 305 
 
 ij 
 
 

 * i !!l 
 
 iiii 
 
 i 
 
 300 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 These prophets of a revived faith were often men 
 of lowly station. One of these, the " prince of mys- 
 tics," Jacoh Boelime, was a shoemaker of Gorlitz. 
 He was born in 1575 of humblest parentage, but he 
 was anointed of God as a seer and sago of Christian 
 faith and hope. "If we consider him merely as a 
 poet," says Schlegel, " and in comparison with other 
 Christian poets who have attempted the same super- 
 natural themes — such as Klopstock, Milton or even 
 Dante — we shall find that in fulness of emotion and 
 depth of imagination he almost surpasses them." 
 
 A contemporary, John Arndt, shared this inspira- 
 tion and gave it expression in his celebrated work on 
 True Christianity. " Next," says Bishop Hurst, 
 •' to the Bible and k Kempis* Imitation of Christ, it 
 has been circulated more widely on the continent 
 than any other book. It was translated into all the 
 European languages, and missionaries rendered it 
 into heathen tongues. What Thomas d Kempis was 
 to the pre-Reformation age, Fenelon to France, and 
 Jeremy Taylor to England, John Arndt has been to 
 the Protestant countries of the continent for the last 
 three centuries." 
 
 His son in the gospel, John Gerhard, was more 
 serviceable, Bishop Hurst maintains, to the interests 
 of the oithodox Church than any other theologian of 
 his time. His love was boundless, his spirit un- 
 ruffled, his piety deep and lasting. Nor were there 
 wanting other devout souls who kept the lamp of 
 piety burning amid the gathering gloom of the 
 
RELIGIOUS THOUGHT IN GERMANY. 
 
 307 
 
 Thirty Years' War. The Pi-otestant churcHcB, both 
 Reformed and CalviniHt, suffered incredible persecu- 
 tion during that long and sanguinary conflict. 
 
 Among the theologians of the seventeenth century 
 Philip Jacob Sj)ener was the purest and most spot- 
 less in chamcter. " He was," says Donier, " the 
 veritable successor of Luther and Melanchthon." 
 Pietism, of which he is the most striking ty[>e, went 
 back from the cold faith oi the seventeenth century 
 to the living faith of the Reformation. While it has 
 points in common with the mysticism of Boehme and 
 Gerhard, it was aggressive rather than contemplative, 
 practical rather than theoretical. Spener was, in 
 many respects, the most remarkable man in his 
 century. For twenty years he was pastor at Frank- 
 fort. Departing from the dry and barren style of 
 the times he preached with great plainness, simplic- 
 ity and zeal. He appointed meetings for the famil- 
 iar explanation of the gospel. These were called 
 " Collegia Pietatis," or *' schools of devotion," from 
 which came the name of " Pietists." Spener was a 
 man of intense activity, and found time in his busy 
 life to write one hundred and twenty-three volumes, 
 seventy of them ponderous octavos or folios. 
 
 The plain speech of the pietists aroused opposition 
 and led to the foundation of the university of Halle, 
 ** for the avowed purpose of promoting personal piety, 
 scriptural knowledge, and practical teaching through- 
 out the land." In its theological faculty was the 
 famous Augustus Hermann Francke, who combined 
 
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 ill-: 
 
 CI 'is 
 
 ill. 
 
 308 RELIGIOUS PROGRESS IN THE CJlISTUBY. 
 
 in beautiful union a deep and earnest piety with an 
 intense and active Christian benevolence. He is 
 chiefly known by his foundation of the Orphan House 
 at Halle. The condition of the poor, especially of 
 the orphr-n children, appealed to his fatherly sym- 
 pathy. With an endowment of four thalers and six- 
 teen groschen he said : "With this money I will found 
 a school." Two thalers were spent for the purchase 
 of twenty-seven books, and a group of children were 
 gathered in his own house. 
 
 From this feeble germ has grown one of the 
 earliest and most noteworthy institutions of Europe. 
 For nearly two centuries it has furnished inspiration 
 for m£ ly similar institutions, and especially for the 
 famous Miiller orphan home, founded by George 
 Miiller, at Bristol, England. 
 
 This pietistic revival in time gave way to a ra- 
 tionalistic reaction. The influence of the French 
 and English Deists of the eighteenth century also 
 made its influence felt in Germany. Voltaire, one of 
 the most brilliant litterateurs of France, became the 
 pensioner and literary valet of Frederick the Great of 
 Prussia. That truculent sovereign aspired to be the 
 same monarch in religion and literature that he was 
 in politics. " That thin-visaged man," says Hurst, 
 " in top boots and cocked hat, surrounded by his in- 
 fidels and his dogs at Sans Souci, dictated faith to 
 Berlin and to Europe." 
 
 The literary despotism of Berlin did much to re- 
 enforce and spread this German rationalism. Every 
 
RELIGIOUS THOUGHT IN GERMANY. 
 
 309 
 
 universit} iU the Fatherland was largely under its 
 power. Gotthold Lessing, playwright and professor, 
 exerted a powerful literary influence on the spread of 
 German rationalism. Immanuel Kant, the famous 
 professor of Konigsl)erg, exerted a profound phil- 
 osophical sway. To a bleak northern city the spell 
 of his genius drew students from all parts of Europe. 
 His Critique of Pure Reason still exerts its spell over 
 many minds. " The moral effect of his philosoph)'," 
 says Farrar, " was to expel the French materialism 
 and illuminism, and to give depth to the moral per- 
 ceptions ; its religious effect was to strengthen the 
 appeal to reason and the moral judgment as the 
 test of religious truth ; to render miraculous com- 
 munication of moral instruction useless, if not 
 absurd ; and to reawaken the attempt which had been 
 laid aside since the Wolfian philosophy of endeavor- 
 ing to find a philosophy of religion." *' After every 
 deduction has been made," says Dr. Calderwood, 
 " which rigid criticism seems to require, Kant's name 
 stands out as the most noted in the roll of modern 
 philosophy." 
 
 Early in the nineteenth centuiy the little town of 
 Weimar came to exercise an extraordinary influence 
 on philosophy and literature. Through the genius 
 of Goethe, Schiller, Herder and Wieland, it became 
 the Athens of Germany, the centre of its intellectual 
 life. Herder, the eloquent preacher, was a man of 
 g^at learning, trained under the hallowed influence 
 of the early Moravian pietism. He had an impas- 
 

 310 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 sioned love of the Hebrew Scriptures, especially of the 
 Hebrew poetry. He interpreted ihe Bible with keen 
 insight, and brought to his biblical studies a devout 
 and sympathetic soul. 
 
 The benumbing effect of the worldly life and 
 sceptical spirit of Weimar were, however, only too 
 strongly marked in the later years of Herder's life. 
 The practical paganism of Schiller and Goethe, the 
 greatest poets of the age, exerted a powerful influence 
 upon the state of religion in Germany and through- 
 out Europe. " Like Kant, they stamped their own 
 impress upon theology, which .at that day was plastic 
 and weak beyond all conception. Under the Konigs- 
 berg thinker it became a great philosophical system 
 as cold as Mont Blanc. Then came poetry and 
 romance, which, though they could give a fresh glow 
 to the face, had no power to breathe life into the pros- 
 trate form." 
 
 The ancient hymns of the Fatherland, that out- 
 bui-st of sacred song which accompanied the Refor- 
 mation, is one of the strongest bulwarks of the faith. 
 No country is so rich in these hymns, of which there 
 are eighty thousand in existence, many of which are 
 found in all the hymnaries of Christendom. The 
 rationalistic spirit invaded this sacred realm and 
 revised and changed both music and words till they 
 lost their ancient power. "Secular music," says 
 Hurst, ** was introduced into the sanctuary ; an 
 operatic overture generally welcomed the people into 
 cb' vch, and a march or a waltz dismissed them. 
 
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 RELIGIOUS THOUGHT IN GERMANY. 
 
 311 
 
 Sacred music was no longer cultivated as an element 
 of devotion. The oi-atorios and cantata of the 
 theatre and beer-garden were the Sabbath accompani- 
 ments of the sermon. The masses consequently 
 began to sing less ; and the period of coldest scepti- 
 cism in Germanv, like similar conditions in other 
 lands, was the season when the congregations, the 
 common people, and the children sang least and most 
 drowsily." 
 
 ** The Church," continues this able writer, ** now 
 presented a most deplorable aspect. Pliilosophy had 
 come, with its liigh-sounding terminology, and in- 
 vaded the hallowed precincts of scriptural truth. 
 Literature, with its captivating notes, had well-nigh 
 destroyed what was left of the old pietistic fervor. 
 The songs of the Church were' no longer images of 
 beauty, but ghastly, repulsive skeletons. The pro- 
 fessor's chair was but little better than a heathen 
 tripod. The pulpit became the rostrum where the 
 shepherdless masses were entertained with vague 
 essays on such general terms as righteousness, human 
 dignity, light, progress, truth and right. Tlie peas- 
 antiy received frequent and labored instructions on 
 the raising of cattle, bees and fruit. The poets of 
 the day were publicly recited in the temples where 
 the Reformers had preached. Wieh d. Herder, 
 Schiller and Goethe became more familiar to the 
 popular congregations than Moses, David, Paul or 
 even Christ. 
 
 ** We shall see that the scene of spiritual desolation 
 
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 312 RELIGIOUS PROGRESS TN THE CENTUKY. 
 
 was repulsive enough to make every servant of 
 Christ wish, with Wordsworth, — 
 
 " • I'd rather be 
 A pagan, suckled in a creed outworn ; 
 So might I standing on this pleasant lea, 
 Have -a^limpses that would make me less forlci'n — 
 Have sight of Proteus rising from the sea. 
 Or hear old Triton blow his wreathed horn ! ' " 
 
 The period of Germany's deepest darkness and 
 depression was cheered with foregleams of the dawn. 
 The conquering armies of Napoleon had trampled 
 under foot her ancient liberties, but the fall of the 
 despot of Europe awakened new life. The cold 
 negations of rationaik^m failed to meet the needs of 
 the human soul. Only the vital truths of evangelical 
 religion could appease its immortal hunger and 
 thii'st. The Moses of this new exodus from the 
 bondage of a spiritual Egypt was Friedrich Schleier- 
 macher. Trained under Moravian influence, he 
 strove against a natural scepticism, which he de- 
 scribes as the thorn in his flesh, and reached the rest 
 of faith. A devout life led the way to evangelical 
 preaching. He was one of the founders and firat 
 professors of the new Univei-sity of Berlin, 1810, and 
 gathered around him the most intellectual classes in 
 the community. " As a theologian," says Dr. Schaff, 
 " he ranks among the greatest of all ages." 
 
 The three-hundrec'th annivei'sary of the Refor- 
 mation, October 31, 1817, was commemorated by 
 the formal union in Prussia of the Calvinistic and. 
 Lutheran branches of the Reformed Church. The 
 
RELIGIOUS THOUGHT IN GERMANT. 
 
 313 
 
 distinctive names were stricken from official docu- 
 ments, and the united bod}' was thenceforth known 
 as the Evangelical Church. 
 
 One of the most distinguished disciples of Schlei- 
 ermacher was John Augustus Neander. He is one 
 of the purest characterin, one of the most learned 
 scholars, and greatest histoiian of the Christian 
 Church. His father was a Jewish peddler. Under 
 the teaching of Schleierniacher he became a Christian 
 in his seventeenth year. As professor at Heidelberg 
 and Berlin he soon attracted a more numerous audi- 
 ence than his father in the gospel. His great work 
 was his history of the Christian religion and Church. 
 He maintains its supernatural origin, its divine 
 strength, its spiritual power. 
 
 In the year 1835 appeared a book which produced 
 an intense rationalistic reaction, the famous L^e of 
 JesuSy by David Friedrich Strauss. It was a cold, pas- 
 sionless and pungent piece of sceptical mechanism, 
 published when its author was but twenty-eight years 
 old. " It was," says Hurst, " to the moral sentiment 
 of Christendom, the earthquake shock of the nine- 
 teenth century. Having been multiplied ia cheap 
 editions, it was read by students in every university 
 and gymnasium, by passengei's on the Rhine boats 
 and in the mountain stages. Even school children, 
 imitating the example of their seniors, spent their 
 leisure hours in its perusal. The most obscure pro- 
 vincial papers contained copious extracts from it, and 
 vied with each other in defending or opposing its 
 
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 314 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 positions. Crossing tli6 German frontier, it was 
 published in complete and abridged forms in fell 
 the principal languages of Europe. Even staid 
 Scotland, unable to escape the contagion, issued a 
 popular editiou of the exciting work. 
 
 "According to Strauss," continues Bishop Hui'st, 
 "the explanation of the mysteriojs accounts of 
 Jesus of Nazal ^tli can be found in the theory of the 
 myth. He held that the Holy Land was full of 
 notions concerning Chi'ist's speedy appearance. The 
 people were waiting for Him, and were ready to hail 
 His incarnation with rapture. Their opinions con- 
 cerning Him were already formed, owing to the ex- 
 pectations they had inherited from their fathera. 
 There was much in both the character and life of 
 Christ which approached their crude notions of the 
 promised one. The v» » Id was already prepared, and 
 since Christ best fitted it, He was entitled to all the 
 honor of being waited for and accepted. Thus 
 Christ did not organize the Church as much as the 
 Church created Him." 
 
 Strauss' attack on the very heart of Christianity 
 led to profounder stuuies of the foundations of the 
 faith, and called forth a whole library of replies. 
 Hengstenberg, Tholuck, Neander, Ullmann, Dorner 
 and many other writers, defended with great learn- 
 ing, cogency and power this fortress of the Christian 
 faith. Twenty-nine years after his fir^ t attack upon 
 the bulwarks of Christianity, Strauss wrote a second 
 Life of Jesus to reassert and defend his mythical 
 
it was 
 
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 Dorner 
 at learn- 
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 a second 
 mythical 
 
 RELIGIOUS THOUGHT IN GERMANY. 
 
 315 
 
 theory. This book, however, met with a cold recei)- 
 tion. The tide had turned, and was flowing strongly 
 in the direction of the evangelical doctrines of 
 Christianity. 
 
 Another attack on the authenticity of the New 
 Testament Scripture was that of Ferdinand Christian 
 B?- r fiiud the Tiibingen School. This school assailed 
 particularly the Epistles of St. Paul, and sought to 
 maintain that '* Judaism was the cradle of Christ- 
 ianity, and the latter was only an earnest, restless 
 and reformatory branch of the former." The struggle 
 for supremacy between the Pauline and Petrine party 
 is imagined to be followed by a truce and final union 
 under one banner. This theory was as effectually 
 answered as that of Strauss by such great writers as 
 Dorner, Lange, Schaff and Bunsen. " Their united 
 labors," says Hurst, "constitute a compendium of 
 arguments which will not cease for centuries to be 
 of inestimable vJilue in the controvereies of the 
 Church concerning Christ and the divine origin of 
 Christianity." "No sceptic," continues Bishop 
 Hurst, "should forget that the real philosophy of 
 history is the march of Providence through the 
 ages. But the infidel is the worst reader of history. 
 The light shines, but he turns away from it. Or, as 
 Coleridge expresses it: 
 
 " 'The owlet Atheism, 
 Sailing on obscure wings across the noon, 
 Drops his blue-fringed lips and shuts them close : 
 And, hooting at the glorious sun in heaven, 
 Cries out, " Where is it ?" '" 
 
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 816 RELIGIOUS PROGUESS IN THE CENTURY. 
 
 On the ruins of this sceptical school has risen in 
 Germany th .ly structure of evangelical ortho- 
 
 doxy. Among the master-builders of this temple of 
 truth are the great names of Ullmann, Dorner, Tho- 
 luck, Lange, Rothe, Nitzsch, Hengstenberg and many 
 other valiant defenders of the faith. The saintly 
 lives, the moral earnestness^ the wide learning ot 
 these great writers have created a noble exegetic and 
 apologetic literature of both the Old Testament and 
 the New of the greatest value to the Christian Cliurch. 
 
 One of the most important and significant results 
 of the evangelical revival in Germany is the many 
 noble philanthropies of the Outer and Inner Mission 
 which adorn and glorify tlie history of that country. 
 Conspicuous as organizers of these forms of practical 
 Christianity are the ever memorable names of John 
 Falk, Immanuel Wichern, John Gosner, Louis Harms, 
 Theodore Fliedner, and many others. The wars of 
 Napoleon were sweeping the continent as with a 
 besom of destruction. Upon the Grand Duchy of 
 Weimar, with its population of only one hundred 
 thousand, were quartered for five months nine hun- 
 dred thousand of the enemy's soldiers and five liun- 
 dred thousand horses. " The air was rent with the 
 cries of orphans and poverty-stricken widows." 
 
 Goethe and the literati at the summit of Parnassus 
 were indifferent to these cries of distress. But the 
 sympathetic soul of Falk was deeply touched. He 
 remembered the words of the burgomasters of Dant- 
 zic, which had sent him to the university at the ex- 
 
RELIGIOUS THOUGHT IN GERMANY. 
 
 317 
 
 pense of the town: "One tiling only, if a poor child 
 should ever knock at your door, think it is we, the 
 dead, the old, gray-headed burgomasters and couu- 
 cilloi-s of Dantzic, and do not turn us away." 
 
 At last the poor child was at his door. Falk's 
 father heart, which had been sore bereft, said to the 
 orphans, " Come in. God has taken my four angels, 
 and spared me that I might be your father." His rule 
 was one of love. These outcast and often wicked 
 lads he treated as his own children. He would have 
 no locks on the doors nor hai*sh rules in his liome. 
 " We forge all our chains on the heart," he said, 
 " and scorn those that are laid on the body ; for it is 
 written ' If the Son shall make you free, ye shall be 
 free indeed.' " He taught more by example and par- 
 able than by precept. " When one of the boys, on 
 a certain evening, had invo' ;d this divine blessing 
 on their supper, ' Come, Lord Jesus, be our guest, 
 and bless what thou hast provided,* Jinother boy looked 
 up and asked, 
 
 " ' Do tell me why the Lord Jesus never comes ? 
 We ask Him ever day to sit with us, and He never 
 comes.' 
 
 " ' Dear child,' replied Father Falk, 'only believe 
 and you mf.y be sure He will come, for He does not 
 despise our invitation.' 
 
 " ' I shall set him a seat,' said the boy ; and, just 
 then, a knock being heard at the door, a poor appren- 
 tice came for admission. He was received, and in- 
 vited to take the vacant chair at the table. 
 
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 : 
 
 318 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 '* ' Thon,' Haid the inquiring boy again, ' Jesus 
 could not come, and uo He sent this poor luau in Uis 
 place ; is that it ? ' 
 
 " ' Yes, dear child, that is just it. Every piece of 
 bread and every drink of water tliat we give to the 
 poor, or the sick, or tlie prisoners, for Jesus' sake, 
 we give to Him. Inasmuch as ye have done it unto 
 one of the least of these my bretliren, ye have done 
 it unto Me.' " 
 
 Falk sent forth many hundreds of boys from his 
 reformatory, saved from a life of poverty and vice to 
 become useful menibei's of society. He almost abol- 
 ished beggary throughout the Grand Duchy. He 
 wrote hundreds of hymns, which are still sung 
 throughout the Fatherland. After a life of singular 
 devotion and a death cf Christian triumph he was 
 borne to the grave by the children to whom he had 
 been such a loving, faithful father. The following 
 epitaph, written by his own hand, describes better 
 than a volume the Christly spirit of the man : 
 
 Underneath this linden tree 
 Lies John Falk ; a sinner he, 
 Saved by Christ's blcx)d and mercy. 
 
 Born upon the East Sea strand, 
 Yet he left home, friends, and land, 
 Led to Weimar by God's hand. 
 
 When the little children round 
 Stand beside this grassy mound, 
 Asking, Who lies underground ? 
 
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RELIGIOUS THOUGHT IN GERMANY. 
 
 319 
 
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 Heavenly Father, let them say, 
 Thou hast taken hira away ; 
 In the giave is only clay." 
 
 A man of similar spirit was Immanuel Wichem, 
 founder of the Rough House, near Hamburg. The 
 revolutions in almost all the countries of Europe of 
 1848 caused great social disaster and distress. The 
 people were already exhausted by famine and fever. 
 " Whole villages were depopulated, not enough in- 
 habitants being left alive to bury the dead." Wich- 
 ern had years before this opened his Rough House, 
 an old thatched cottage for abandoned boys. 
 
 From this small beginning, as from that of Falk 
 and Fliedner, grew grand results. The Rough House 
 became a great institution, with many buildings and 
 hundreds of inmates. This was the beginning of 
 the famous Inner Mission of Germany, whose pur- 
 pose is thus described in the words of Wichern : 
 " The propagation of pure evangelical faith and the 
 relief of physical suffering. It aims at a relief of all 
 kinds of spiritual and temporal misery by works of 
 faith and charity ; at a revival of nominal Christen- 
 dom and a general reform of society on the basis of 
 the gospel and the creed of the Reformation. It is 
 Christian philanthropy and charity applied to the 
 various deep-rooted evils of society, as they were 
 brought to light so fearfully in Germany by the rev- 
 olutionary outbreaks of 1848. It coni prises the care 
 of the poor, the sick, the captive and prisoner, the 
 laboring classes, the travelling journeyman, the emi- 
 
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 M "ill 
 
 If 
 
 
 
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 320 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 grants, the temperance movement, the efforts for the 
 promotion of a better observance of the Lord's Day, 
 and similar reforms so greatly needed in the churches 
 of Europe." 
 
 As early as 1856 there were two hundred and sixty 
 of the Rough House reformatories established, and 
 new ones were coming into existence rapidly through- 
 out Europe. They have had a most successful rec- 
 oid in transforming the human waifs, the flotsam and 
 jetsam of society, into useful members of the com- 
 monweal. Some have become clergymen, students 
 of law or theology, teachera, officers in the army, 
 merchants, gardeners, artisans and artists, colonists 
 in America and Australia. 
 
 The political revolution of 1848 seriously menaced 
 the religious as well as social condition of the German 
 people. The forces of socialism and revolt menaced 
 the very pillars of the commonweal. The evangelical 
 pastors of Germany felt the need of organizing to 
 promote " denominational unity, to be a mutual 
 defence against rationalism and indifference, to 
 advance social reforms, protect the rights of the 
 Church against the encroachments of civil authority, 
 and secure a more intimate fellowship with evan- 
 gelical bodies outside of Germany." 
 
 The first assembly of the Evangelical Church diet 
 was held at Wittenberg in the very edifice on whose 
 door Luther, three hundred years before, had nailed 
 his immortal ninety-five theses, the charter of the 
 German Reformation. Five hundred of the leading 
 
. 1 
 
 RELIGIOUS THOUGHT IN GERMANY. 
 
 321 
 
 evangelical pastora and laymen sang together 
 Luther's battle hymn: Mne feste Burg i»t unser 
 Q-ott, 
 
 Already revolutionary riots and bloodshed had 
 taken place in Frankfort and other German cities. 
 " Barricades had been reared in the streets of the 
 larger towns. The universities were pouring forth 
 their hundreds of students and professors to take 
 part in the conflict. The revolutionary crowds were 
 choosing their leaders ; the royalist forces were every- 
 where fortifying ; princes were concealing their 
 plate and strengthening their hiding-places. This 
 was the social and political scene while the five 
 hundred pastoi*s were praying, singing, counselling, 
 and comforting each other over the sleeping dust of 
 Luther and Melanchthon. That assembly contributed 
 more than all other human agencies to save the 
 German states from utter political and social ruin^ 
 and the German Church from a longer night and a 
 fiercer storm than any through which it had passed." 
 
 ** The church diet," continues Bishop Hurst, " has 
 steadily enlarged its sphere of operation and gathered 
 strength and influence. Besides attracting great 
 throngs of spectators from the surrounding states, 
 its members have attained to the number of two 
 thousand on more than one occasion." It 'las been 
 eminently practical in its methods and has devoted 
 much time and thought and effort to the develop- 
 ment of the Inner Mission, which is one of the glories 
 of German Protestantism. 
 
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 322 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ■5 1 
 
 As we have already seen, the Outer or Foreign 
 Mission work of the German churches received a 
 great impulse under this evangelical revival. 
 
 A typical example of the great result from small 
 beginnings is the work of John Gosenr. In his 
 fifty-sixth year he was a devout Roman Catholic 
 priest, but his evangelical earnestness outgrew the 
 swaddling bands of the Chui'ch in which he wag 
 trained. He was in intense sympathy with missions. 
 Some young men, inspired by missionary zeal, who 
 hud been rejected by the seminary as unfit for serv- 
 ice, came to him for counsel. Gosner began to 
 instruct them, and soon their numbers grew till he 
 was the centre of an aggressive missionary institute. 
 
 " Though he was then," says Bishop Hurst, '* at 
 that time of life when most men think or Ringing 
 their labors to a close, he laid his plans as if he were 
 exempt from death for centuries. He founded his 
 first mission when sixty-five years of age. In 1838 
 he sent out eleven missionaries to Australia, The 
 following year some were despatched to India ; since 
 which time this zealous servant of God has established 
 missions among the Germans in the American West- 
 ern States ; on the islands of the southern seas ; in 
 central India ; on Chatham Island near New Zealand ; 
 among the wild Khols at Chota Nagpore ; on the 
 Gold Coast ; and in Java, Macassar and New Guinea. 
 He employed no agencies ; was his own corresponding 
 secretary; superintended the instruction of all his 
 missionaries ; and died at the age of eighty-five, as 
 full of youthful feeling and perseverance as when a 
 student at Augsburg. 
 
 " The instructions he gave to his missionai'ies 
 
m^-^'^ 
 
 RELIGIOUS THOUGHT IN GERMANY. 
 
 323 
 
 declare the sources of his own success. ' Believe,* 
 said he, ' hope, love, piay, burn, waken the dead ; 
 hold fast by prayer. Wrestle like Jacob ; up, up, 
 my brethren ; the Lord is coming, and to every one 
 He will say, "Where hast thou left the souls of these 
 heathen? With the Devil?" Oh, swiftly seek 
 these souls, and enter not without them into the 
 presence of the Lord.' Gosner's beautiful motto, 
 found in his diaiy, was, * Pereat Adam ; vivat 
 Jesus I ' " 
 
 The evangelical revival in Germany was marked 
 also by the organization in Berlin, Hamburg, Frnak- 
 fort and many other cities, of societies for the distri- 
 bution of Bibles, tracts and other religious literature. 
 
 The Gustavus Adolphus Union, named from the 
 Swedish champion of Protestant faith, is another ot 
 those evangelical societies which are the glory of 
 Germany. Its special function is aiding the dispereed 
 Protestants who are living in poverty and often per- 
 secution throughout Roman Catholic countries. It 
 has helped in a single year nearly six hundred churches 
 in Austria, Hungary, Poland and other European 
 countries. The present outlook of evangelical relig- 
 ion in Germany and other continental countries is 
 full of encouragement and hope. 
 
 m 
 
■ i 
 
 %\' 
 
 ; 
 
 
 
 I i 
 
 
 324 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XXXIX. 
 
 PEOGRESS OF RELIGIOUS THOUGHT IN FRANCE. 
 
 In no country has the Christian Church, both Cath- 
 olic and Protestant, exhibited greater heroism, or been 
 marked by more of the fervent faith of the primitive 
 ages than in France. The unhappy persecutions of 
 the Protestant Church were more political than re- 
 ligious, and the old Gallican Catholic Church, for the 
 most part loyal to the liberties of France, was itself 
 strongly antagonized by the Jesuits and Ultramon- 
 tanes, and bitterly oppressed by the infidelity and 
 atheism of its many revolutions. 
 
 The story of *' the Church in the Desert," God's 
 peraecuted flock in the wilderness of the Cevennes, 
 is one whose story still stirs our pulses like a trump 
 of battle. The heroism of the great Admiral Coligny 
 and the faithful Huguenots gild with immortal 
 light the dark page of the Massacre of St. Barthol- 
 omew. The expulsion of the best blood and brain 
 and brawn of France on the Revocation of the Edict 
 of Nantes enriched the Protestant countries of Eu- 
 rope, — England, Holland, Switzerland and even the 
 British colonies beyond the sea. Many of the in- 
 
TCE. 
 
 1 Cath- 
 jrbeen 
 imitive 
 ions of 
 lan re- 
 fer the 
 IS itself 
 ;rainon- 
 Lty and 
 
 ' God's 
 vennes, 
 I trump 
 IJoligny 
 nmortal 
 Jarthol- 
 id brain 
 Edict 
 s of Eu- 
 ven the 
 the in- 
 
 RELIGIOUS THOUGHT IN FRANCE. 
 
 325 
 
 dustrial, political, literary and social leaders of these 
 nations were of Huguenot ancestry, and were inspired 
 with the brave and godly Huguenot spirit. 
 
 That exile from their native land of the Huguenot 
 pastors and people, while it enriched the lands to 
 whicli they went, impoverished the lands from which 
 they fled. At the time of the revocation in 1685 
 the Reformed Church had eight hundred edifices 
 and six hundred and forty pastors. When, in the 
 year 1808, the civil and religious rights of Protes- 
 tantism were recognized, that number had decreased 
 to one hundred and ninety churches and as many 
 pastors. Many of these had shared the philosophical 
 deism made popular by the Frc ch encyclopaedists. 
 The horrors of the French Revolution and of the 
 Reign of Terror overthrew altar as well as throne in 
 the dust. The bells of the churches were melted 
 into cannon, the lead of their roofs moulded into 
 bullets, the vessels on their altai-s minted into coin. 
 Their holy teachings were corrupted and debased, 
 with, thank God ! not a few notable examples of 
 fidelity unto death of both Catholic priest and Prot- 
 estant pastor. 
 
 It is a noteworthy fact that one of the earliest and 
 most potent influences in reviving evangelical faith 
 in France was a Methodist mission begun by the 
 Wesleyans in the Channel Islands in 1T85, after- 
 wards extended to the mainland. After the fall of 
 Napoleon this mission rapidly grew, the Rev. Charles 
 Cook, " stirring up the sluggish conscience of French 
 
 ii 
 
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 ir 
 
326 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ;. ; 
 
 I : 
 
 Protestantism " as he travelled for forty years from 
 town to town. Of him Merle d'Aubign^ has said^ 
 " The work which John Wesley did in Great Britain 
 Charles Cook has done, though on a smaller scale, 
 on the continent." 
 
 In the national Protestant Church arose men 
 filled with evangelical zeal. Prominent among 
 these is Adolphe Monod, who by his Sunday schools 
 and other evangelical agencies sowed wide the seed 
 of eternal life in the hearts of the people. ** Never 
 will the traces of his labors be effaced," says M. de 
 Pressensd, " for he it is to whom we owe the firet 
 furrows in the vast field which now we rejoice to see 
 white unto the harvest." 
 
 Among the greatest foes to orthodoxy in France 
 Bishop Hurst considers the critical school of theol- 
 ogy represented by such men as Scherer, Pecaut, 
 Coquerel and Renan. The wide learning, the 
 opulent style, the vivid imagination of Renan made 
 him the most popular and dangerous exponent of 
 sceptical thought. His Life of Jesus rivalled in 
 popularity that of Friedrich Strauss. It was trans- 
 lated into all the European tongues, and had wide cir- 
 culation in all lands. In Renan's view the Prophet 
 of Nazareth was a poetic visionary saturated with 
 the ancient Scriptures, who " lived in a dream life, 
 and his idealism elevated him above all other agita- 
 tors." " The love of His disciples created him into 
 a divinity, clothed Him with wonderful powers, hence 
 Christianity arose. It was love like that of Maiy 
 
from 
 
 said, 
 
 Britain 
 
 scale, 
 
 men 
 imong 
 chools 
 e seed 
 Never 
 
 M. de 
 le firet 
 
 to see 
 
 ?>ance 
 theol- 
 ecaut, 
 g, the 
 made 
 lent of 
 lied in 
 trans- 
 ide cir- 
 i*rophet 
 jd with 
 am life, 
 r agita- 
 im into 
 8, hence 
 )f Maiy 
 
 MGR. FRANCOIS DK LAVAL DE .MONTM()HEN( Y, 
 One of the First Koinaii Ciithdlic HislioiiS in Cauada. 
 
 ib 
 
 ^ 1 
 
 n\ 
 
 % 
 
 
 m 
 
lit 
 
 HIS HOLINESS POPE LEO XIII. 
 
 8ii7 
 
RELIGIOUS THOUGHT IN FRANCE. 
 
 327 
 
 Magdalene, 'a hallucinated woman, whose paHsion 
 gave to the world a resurrected God.' " 
 
 As in the case- of Strauss, Kenan's attack upon 
 Christianity called forth a multitude of able replies. 
 Thus the very assaults on the bulwarks of the faith 
 have caused their triumphant defence. The late M. 
 de Pressensd, the ablest of Kenan's critics, has said 
 of his attack : " I am persuaded that the results ac- 
 complished by it will be, in the main, good ; that it 
 will not shake the faith of any true believer ; that it 
 will produce, with many of those who were wavering, 
 a good reaction, which will bring them back to a 
 positive faith; and that the common sense of the 
 people will not fail to see that it is not thus that 
 history is written, and that the problem of the origin 
 of Christianity still remains unexplained in its gran- 
 deur." 
 
 Pressens^ stood in the veiy forefronl, of the leadera 
 of revived Protestant orthodoxy in France, a man of 
 wide learning, of intensely evangelical spirit and 
 using the French language, which has much of the 
 salt of Attic speech, with rare perspicuity and pic- 
 turesque eloquence. His many books, whether in 
 the original or in translations, form a noble body of 
 Christian apologetics. We know no work which treats 
 its august subject with such vividness and impas- 
 sioned eloquence as his volumes on the history of 
 Christianity. 
 
 Another distinguished defender of the faith is, 
 not a philosophical divine, but the distinguished 
 
 i 
 
 !■ 
 
 
 
 I 
 
 f^Uil 
 
 
 I 
 
 l! 
 
 
 i 
 
 wm 
 
I 
 
 t . 
 
 11 
 
 lit 
 
 'm 
 
 m 
 
 i I 
 
 328 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 scholar and statesman, M. Guizot. His Hutory of 
 Civilization^ and especially his Meditations upon the 
 Christian lieliyion^ are a potent anti-toxiu to the 
 virus of French infidelity. 
 
 Among the Protestant divines the names of Monod, 
 Vinet, Pressensd and many others maintain the tra- 
 ditions of the noblest days of the French Protestant 
 Church. In the metropolis of fashion and pleasure, 
 and in many provincial cities and towns, are many 
 hundreds of well equipped Protestant churches with 
 faithful pastors, effective week-drv and Sunday 
 schools, and over a million members. There are 
 also active and aggressive philanthropies and char- 
 ities, propaganda of the truth, as the French and 
 Foreign Bible Society, the Protestant Bible and 
 Tract Society, the Paris Missionary Society and 
 others of similar character. 
 
 As is ever the case, a revived orthodoxy kindles 
 the sacred flames of chaiity. Many noble philan- 
 thropies are sustained by Protestant zeal, as orphan 
 homes, schools, asylums for the sick, the infirm, the 
 destitute and the fallen. A vigorous press sends 
 forth on the wings of all the v/lnds the vital truths 
 of the Christian f.aith. 
 
 Two of the most successful agents in disseminat- 
 ing the seed of divine truth in the white fields of 
 France are the McAU Mission and the Salvation 
 Army. "The romantic history of the work of 
 Pobert Whitaker McAU in behalf of the people of 
 France and especially of the workingmen of Paris," 
 
 iiU 
 
 ^ 
 
 i 
 
RELIGIOUS THOUGHT IN FRANCE. 
 
 329 
 
 says the Rev. Theo. J. Parr, B.A., " is replete with 
 interest and instruction for those wlio care to trace 
 human effort and divine providence in the hetter- 
 ment of the condition of men." 
 
 Mr. McAU was a man of Scottish descent, though 
 of English birth. He was educated to tlie profes- 
 sion of an architect, and developed great talent and 
 rare artistic skill in chui'ch building. In his early 
 manhood he was called of God to the buihling, not 
 of the material fabric of the Church, but to the edi- 
 fying of God's spiritual temple and the building into 
 its goodly structure of the " living stones " of which 
 that indestructible edifice consists. He became the 
 successful pastor of a Congregational church in Lan- 
 cashire. 
 
 At the close of the Franco-Prussian War Mr. Mc- 
 AU made a vacation visit to Paris. Before leaving 
 for home he went into a caf^ in the Belleville dis- 
 trict, and, as his manner was, began to distribute 
 religious tracts to all who would accept them. A 
 working-man in his blue blouse grasped his hand, 
 and said: — 
 
 "Sir, are you not a Christian minister? You are, 
 at this moment, in the midst of a district inhabited 
 by thousands and tens of thousands of us working- 
 men. To a man, we have done with an imposed 
 religion, a religion of superstition and oppression. 
 But if any one would come to teach us religion of 
 another kind — a religion of freedom and earnestness 
 — many of us are ready to listen." 
 
 These words followed the pastor on his homeward 
 
 l.iii 
 
 im 
 
 1^ 
 
 
 m 
 
 I 
 
 
 m 
 
 m 
 
INi! 
 
 I! i 
 
 h 'i' 
 
 
 • 
 
 • I ' ' ii 
 
 330 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 journey. They were a call of God to his soul. In 
 three months he had given up his church, and be^ 
 came an evangelist to the people of Paris. " This 
 was a romance of middle life," says Mr. Parr, ** foi* 
 he was just completing his fiftieth year, and stepped 
 into the new field with the quiet wisdom of age, 
 while, at the same time, full of the sweet and buoy- 
 ant enthusiasm cf youth. The supposed ' dead line 
 of fifty * to this man of hope and courage and love 
 and spiritual ideals, was the threshold of his real 
 life, and the portal to unfading renown. With his 
 zealous and devoted partner, Mi-s. McAll, who was 
 gladly willing to co-operate with him, he took up 
 his abode in Belleville, a suburb or faubourg of the 
 city of Paris, containing a population of about a 
 hundred thousand people. This quarter of the 
 metropolis is inhabited by the poorest classes, 
 and is famous for its poverty, wretchedness and 
 crime." 
 
 Belleville was the very hot-bed of sedition, turbu- 
 lence and riot. It was the last stronghold of the 
 Commune, where its fiercest fighting and its most 
 glai'ing crimes were committed. Yet in 1871 to 
 this region came this man of God in the declining 
 years of life, with a very meagre knowledge of the 
 French language, to preach to these turbulent spirits 
 the gospel of God's grace. He hired a hall, invited 
 a number of these social outcasts, and began to sing 
 in his deep rich voice, to which his English accent 
 lent a piquant charm, the gospel hymns which soon 
 
I. In 
 ad be- 
 'This 
 , « for 
 epped 
 f age, 
 
 buoy- 
 d line 
 d love 
 is real 
 ith his 
 10 was 
 ook up 
 of the 
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 classes, 
 
 3 and 
 
 turlMi- 
 of the 
 I most 
 
 8T1 to 
 
 dining 
 of the 
 
 t spirits 
 
 invited 
 
 to sing 
 
 accent 
 
 jh soon 
 
 RELIGIOUS THOUGHT IN FRANCE. 
 
 331 
 
 found their way to the hearts of the working-men 
 and women of the faubourg. 
 
 The gay and pleasure-loving city of Paris would 
 seem to be the last place in the world which offered 
 inducements to establish an evangelical mission. 
 The least promising part of Paris was the heights of 
 Belleville. But the needs of the human soul are the 
 same in every land, and are, perhaps, more keenly 
 felt amid the squalor and wretchedness and sin of 
 the Parisian faubourg than anywhere else. The 
 stirring gospel hymns became the Marseillaise of a 
 new revolution — of a revolt from the tyranny of sin. 
 
 The services, like the people, were exceedingly 
 unconventional. Didactic discourse or worship 
 like that of a church would be unsuitable to the sur- 
 roundings. They were properly called *' confer- 
 ences," and consisted of Bible readings, brief ex- 
 hortations, plenty of singing, with freedom of 
 response, and, as occasion offered, exchange of 
 thought. The impulsive French nature warmly 
 responded to the Christian love and sympathy thus 
 manifested. Year after year the work grandly 
 grew. For twenty-one years Dr. McAll continued to 
 administer the grand evangelism which he had begun. 
 In the last year of his life — he died in 1893 — there 
 were held over thirteen thousand meetings, with an 
 aggregate attendance of over eight hundred and 
 eighty thousand persons. 
 
 This evangelistic work soon spread to Lyons, 
 Marseilles, Havre, Caen, even to Corsica, Algiers 
 
 i^ ii 
 
 ■I 
 
 I 
 
 I 
 
 m 
 
 \ i- 
 
 iiii' 
 
Ri , 
 
 11 
 
 
 332 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 
 ff- 
 
 i fml 
 
 and Tunis. A map of its missions is necessarily a 
 map of all France. Before his death one hundred 
 and twenty-five halls had been opened, where night 
 after night the gospel was proclaimed to many 
 thousands of persons. An interesting means of 
 working has been the mission boat, " Le bon Mes- 
 sager," which, fitted up as a comfortable church, 
 has traversed most of the navigable rivers and canals 
 of France. ' : ^ ), 
 
 God has in His providence raised up noble helpers 
 to carry on this good work. Miss Elizabeth R. Beach, 
 an American lady studying in France, the daughter 
 of a New England clergyman, declined a professorship 
 in Smith College to share the work of the McAU 
 mission. On her return voyage to Paris she was 
 lost through the wreck of the vessel in which she 
 sailed. But her inspiration led to the inauguration 
 of McAll mission auxiliaries in many parts of her 
 native land and of Canada, and many devoted agents 
 are carrying on this great and noble work. 
 
 In a somewhat similar manner the Salvation Army 
 began its work in the great metropolis of fashion and 
 pleasure, which has been prosecuted with great success 
 by the Mar^chele Booth-Clibbern. 
 
 
THOUGHT IN HOLLAND AND SWITZERLAND. 333 
 
 ■^ r 
 
 •'' , (■' 
 
 Limy 
 
 and 
 
 Lccess 
 
 , ^^:. . CHAPTER XL. 
 
 PROGRESS OF RELIGIOUS THOUGHT IN HOLLAND 
 • AND SWITZERLAND. 
 
 No more heroic tale is recorded in historv than that 
 of the Dutch Republic. The sturdy little nation 
 owes its existence and independence to the Prot- 
 estant Reformation. It had to fight for its very life 
 against the colossal power of Philip II., with his 
 merciless minions, the cold-blooded Alva and Vargas. 
 It experienced the full brunt of the Spanish fury. 
 It gave up its fairest fields to the dominion of the sea, 
 rather than see them in the possession of the Spaniard. 
 Its women and children starved with a heroism more 
 brave than that which animated the soldier in the 
 imminent deadly breach. In the old prison-museum 
 in Antwerp may still be seen the dungeons and in- 
 struments of torture of the Inquisition. The martyr 
 memories of Egmont and Horn, of the venerable John 
 Barneveldt, of the immortal William the Silent are 
 an inspiration to the end of time. 
 
 In Holland as elsewhere the conflicts and con- 
 troversies of the Reformation prepared the way for 
 the barren polemics which are fatal to evangelical 
 religion. The controversy between the Arminians 
 
 • J 
 
 in 
 
 I 
 I 
 
 ;i i I 
 
 i- 
 
 m 
 
 I 
 
i m 
 
 334 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 and Calvinists reached its crisis in the Synod of Dort, 
 1619, when the disciples of Arminius, the great 
 theologian, were excluded from the national church. 
 The French Huguenots, driven from their native 
 land for their fidelity to the Protestant faith, received 
 a warm welcome in Holland. They repaid this hospi- 
 tality by the new revived religious life which they 
 awoke among the Dutch people. The university of 
 Leyden, established to commemorate the deliverance 
 of its people from a terrible siege, created a new 
 zeal in the study of the languages and literature of 
 the Bible. But this led also to a worship of the 
 letter that killeth rather than acceptance of the Spirit 
 that giveth life. 
 
 On the accession of William and Mary to the 
 British throne, the relations between Holland and 
 England became very intimate. Travel and literary 
 intercourse gave the opportunity for the spread of 
 English Deism. It furnished also opportunities for 
 the influence of orthodox polemics. The fashions and 
 philosophy of France, too, became popular with these 
 liberty-loving and intellectually receptive people. 
 The domination of the Napoleon dynasty completed 
 for a time the subjugation of this people. 
 
 " Wherever the French bayonet had won territory 
 to the sceptre of Napoleon, it opened a new and 
 unobstructed sway for the propagation of the scepti- 
 cism taught by the followers of Voltaire. But the 
 same blow that repulsed the armies of France pro- 
 duced an equally disastrous effect upon her infidelity." 
 
 
the 
 and 
 Brary 
 ad of 
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 Mil 
 
 THE CARDINALS PALACE, QUEBEC. 
 A fine old ecclesiastic structure in the ancient capital of Canada. 
 
THOUGHT IN HOLLAND AND SWITZERLAND. 335 
 
 lada. 
 
 33r. 
 
 With the fall of the arch despot of Europe, therefore, 
 a better day dawned for the religion as well as liberty 
 of Holland. 
 
 God uses diverse means for the revival of His 
 Church. Among the chief instruments in Holland 
 were two distinguished Dutch poets, a. eminent 
 statesman and a couple of Jewish scholars. Dr. 
 Bilderdyke was one of the greatest poets whom 
 Holland has produced. He sang stirring songs of 
 patriotism which rekindled a love of liberty in the 
 Dutch heart, and led it back to the purer faith of 
 Reformation days. Two of the most strenuous 
 opponents of rationalism were the learned Jews, Da 
 Costa and Capadose. 
 
 Groen van Prinsterer was a distinguished states- 
 man, the Guizot of Holland. Like Guizot, he was a 
 sturdy Protestant and an evangelical believer. He 
 led the reunion of Christian forces in his native 
 country. He was ably supported by Professor van 
 Oosterzee of Utrecht University, which was long the 
 centre of evangelical theology in Holland. He 
 published an able reply to Renan's popular Life of 
 Jesus^ little, if at all, '.iferior in charm of manner to 
 the work of the French writer, and instinct with 
 evangelical spirit. 
 
 In Holland, as in Germany, the revival of evan- 
 gelical faith has been accompanied by a revived zeal 
 in Christian work. Though there have been some 
 distinguished Dutch missionaries, yet while the rest 
 of Europe was stirring with missionary enterprise. 
 
 n^i 
 
 l.n: 
 
 V..H; 
 
*■■■' 
 
 if] 
 
 I w; 
 
 336 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Holland seemed apathetic. At length, in 1851, a 
 great missionary revival began. In twelve years as 
 many missionary societies were established, and great 
 zeal and liberality were shown in their support. One 
 of the most notable religious gatherings of modern 
 times was that of the Evangelical National Mis- 
 sionary Society in 1864, at which ten or twelve 
 thousand persons assembled in a great pine grove 
 for a great missionary assembly. Home missions are 
 also educating many thousands of children, and 
 Sunday-school instruction has been vigorously pros- 
 ecuted throughout the little kingdom. 
 
 The position of Switzerland is unique in the con- 
 tinent of Europe. Almost the smallest of its nations, 
 it is one of the most influential. Amid its snow- 
 capped mountains rise great rivers like the Rhine and 
 Rhone, which water wide plains and nourish great 
 cities and busy towns. So streams of hallowed in- 
 fluence have had their source in this land of Alpine 
 grandeur and lovely lakes, which have watered and 
 enriched almost every realm of human experience. 
 
 Switzerland has ever been the home of civil find 
 religious liberty. When the Protestant faith was 
 persecuted in other lands — in England, Scotland, 
 France, and Holland, in Bohemia, in Bavaria, in 
 Italy — its towns and cities, its mountains and valleys 
 offered hospitable refuge to many thousands of exiles 
 for conscience' sake. The Protestant Reformation 
 was indigenous in its soil. Zwingle was its author 
 independent of the work of Luther and Melanchthon. 
 
THOUGHT IN HOLLAND AND SWITZERLAND. 337 
 
 eys 
 lies 
 
 Geneva, the capital of the Republic, and the mother 
 city of French Protestantism, offered a refuge to 
 Knox and Calvin, Farel and Beza, as well as to the 
 apostles of scepticism, Volttiire and Rousseau. 
 
 As Switzerland shared the moral uplift of the great 
 evangelical teachers and divines to whom it offered 
 sanctuary, so it shared also the moral depression of 
 the French Encyclopaedists and sceptics, who so- 
 journed within its borders. Rationalism, Arianism, 
 Socinianism became intrenched in even the Swiss 
 churches and pulpits. " All the religion," says 
 d'Alembert, " that many of the ministers of Geneva 
 have is a complete Socinianism, rejecting everything 
 called mystery, and supposing that the first principle 
 of a true religion is to propose nothing to be received 
 as a matter of faith which strikes against reason." 
 
 But again, God by most mysterious providences 
 raised up as in times past prophets and apostles of 
 His holy faith. We have already recited the strange 
 manner in which Robert Haldane, a Scottish sea cap- 
 tain, became evangelical leader in the univei-sities of 
 Switzerland. The revival thus begun was grandly 
 carried on by such men as Merle d'Aubignd. Adolphe 
 Monod, Malan, Vinet, and many another, the ferti- 
 lizing stream of whose influence, like that of the 
 Rhine and Rhone, have watered wide lands and 
 blessed vast multitudes of souls. 
 
Wv 
 
 338 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XLI. 
 
 
 PROGRESS OF BIBLICAL ARCHEOLOGY DURING 
 THE NINETEENTH CENTURY. 
 
 In few respects lias the progress of the century 
 been more ni.irked than in the light which has been 
 thrown upon the Scriptures by the explorations and 
 discoveries of modern archaeology. It has been well 
 said that the mattock and the spade have become 
 the best commentators on the Word of God. Many 
 problems, very difficult of interpretation by any other 
 method, have been solved by their means. 
 
 The science of Biblical archaeology is almost en- 
 tirely the growth of the present century. In the year 
 1802 the famous Rosetta Stone was found at Fort 
 St. Julian, near one of the mouths of the Nile. It 
 was brought to England and presented by George 
 III. to the British Museum. It is a rude block of 
 black basalt, on which was a trilingual inscription 
 in honor of Ptolemy Epiphanes, B. c. 204-181. It 
 was written in Greek in the ancient hieroglyphics of 
 Egypt, hitherto a sealed language, and in the de- 
 motic or popular language of the country. By dili- 
 gent study Dr. T. Young, an Englishman, and M. F. 
 
 
PROGRESS OF BIBLICAL ARCHAEOLOGY. 339 
 
 3t en- 
 year 
 Fort 
 . It 
 
 ' 
 
 CliaitipoUion, a Frencliman, succeeded, independently 
 of each other, — tlie former in 1819, the latter in 
 1822, — in deciphering the meaning of the hieroglyphs. 
 Thus a key was found for opening the sealed book 
 of Egypt's mighty past by reading the records of her 
 countless monuments. 
 
 A quarter of a century later another important 
 discovery was made which unlocked the secrets of 
 the cuneiform or wedge-shaped charactei-s in which 
 were countless inscriptions of the ancient As- 
 syrian, Babylonian, and Persian Empires. Within a 
 few months three distinguished scholars, indepen- 
 dently, discovered the clue for this interpretation. 
 H. E. Rawlinson, of England, in October, 1846 ; the 
 Rev. E. Hincks, of Killyleagh, in Ireland, in October 
 of the same year ; and Julius Oppeii;, in a work 
 published in Berlin in lo47. 
 
 Another event of much importance was the explo- 
 rations on the banks of the Tigris, begun by M. Botta, 
 a French consul, in 1843-1844, and continued for 
 three years by Austen H. Layard at the great mound 
 of Nimrod on the site of Nineveh. Amid great ob- 
 stacles, through the petty persecutions of the Pasha 
 of Mosul, the intractability of the Arab workmen, 
 and the nechanical difficulty of raising the colossal 
 human-headed lions and bulls that adorned the an- 
 cient capital from the earth in which they were im- 
 bedded, Layard at length transferred to the British 
 Museum in London many striking relics of ancient 
 civilization, and the new science of Assyriology was 
 
 hm 
 
 Pm 
 
«l 
 
 
 340 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 born. In 1850 he carried on similar explorations at 
 Babylon, and from that time to the present explorations 
 throughout the whole orient have been diligently 
 carried on. Professor Lepsius, a distinguished Ger- 
 man arcluuologist, discovered at Zoan a tablet older 
 than the liosetta Stone, bearing bilingual inscriptions 
 in Greek hieroglyphics, which afforded fresh infor- 
 mation as to another extinct language. 
 
 In 1868 the Moabite Stone, the most ancient mon- 
 ument bearing a Semitic inscription that had yet 
 been discovered, one in praise of King Mesha of Moab, 
 about 920 b. c, was found by the Rev. Mr. Klein, 
 of the Jerusalem Mission Society. The jealousy of 
 the Arabs was excited by the efforts to purchase it. 
 They therefore lighted a fire upon it, and when it 
 was hot threw on water, breaking it into many 
 fragments. These were collected by the French 
 Government at the cost of 32,000 francs, and are now 
 in the Louvre at Paris. Thoy throw considerable 
 light upon the wars between Mesha, king of Moab, 
 and Omri, king of Israel. 
 
 The study of oriental archiBology has been puraued 
 with enthusiasm by some of the ablest scholars of 
 Europe. Among these may be mentioned Professor 
 Ebers, Dr. Schweinfurth, Baron Bunsen, Emil 
 Brugsch, Dr. Birch, Professor Sayce, Dr. Bliss, Ma- 
 jor Conder, R. E., Captain Warren, R. E., Major 
 Wilson, R. E., Captain Anderson, R. E., Professor 
 Palmer, Professor Hilprecht, Mariette Bey, Professor 
 Maspero, Flinders Petrie, and many others. To the 
 
 , 
 
PROGRESS OF BIBLICAL ARCHiEOLOOY. 34 1 
 
 nioro impoitaiit of tlieir discoveries we shuU briefly 
 refer. 
 
 many 
 
 . 
 
 " Lute in the fall of 1887," writes the Kev. G. F. 
 Sal ton, Ph. B., "a peasant won) an of the Fellaheen 
 or agricultural class of Kgypt, whilst searching in the 
 neighborhood of tiie modern village of Tel-el-Amarna 
 for nitre with which to enrich the soil of her gaiden, 
 came upon a number of small clay tablets. Further 
 tliggi"g brought to light more, until, including frag- 
 ments, three hundred and twenty were discovered. 
 
 *' In this way one hundred and fifty of these tablets 
 found their way to the Berlin Museum, eighty-two 
 to the British Museum in London, and fifty-six to 
 the Gizeh Museum in Cairo, and perhaps twenty 
 more are in the hands of private individuals. 
 
 " These tablets have at last been translated, the 
 translations forming a volume half as large as the 
 Pentateuch. They prove to be letters and despatches 
 from the kings and governor of Babylonia, Assyria, 
 Syria, Mesopotamia, eastern Cappadocia, Phoenicia 
 and Palestine. From Palestine there are one hun- 
 dred and seventy-six letters, chiefly fiom the coast of 
 the Mediterranean. These are, of course, to us the 
 most interesting. These tablets treat of various sub- 
 jects, e. g. of marriages, dowries, presents, social 
 relations, diplomacy and war. The events recorded 
 include the conquest of Damascus by the Hittites ; 
 of Phoenicia by the Amorites, and of Judea by the 
 Abiri, whom Colonel Conder, Captain Haynes, Pro- 
 fessor Zimmern and others identify as the Hebrews. 
 The names of Japhia, King of Lachish, mentioned in 
 Joshua X., and Jabin, King of Kazor, mentioned in 
 Joshua XL, and possibly Adonizedek, King of Jeru- 
 salem, occur among those of the writers. 
 
 " The gods mentioned are those found in the Bible, 
 including Baal, Baalah, Rimraon, Shamash, Nebo 
 and Dagon, and an expression which corresponds to 
 
 I It;! 
 
 I; 1 
 
 I ■ 
 
 ^lih 
 
 iJjj, 
 
 I 
 
 I! If 
 
 ■i-l-'-rUj- 
 
 ill 
 
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 II 'm. 
 
 t\ I 
 
 iii- 
 
 342 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 the Hebrew word Elohim occui-s frequently. A great 
 number of towns and cities, several of which are im- 
 portant biblical places, e. g. Gath, Makkedah, Baal 
 Gad, Enam, Lachish, are mentioned in such a way 
 that their sites are practically settled, and the topog- 
 raphy of the Holy Land is made much more definite 
 than before. 
 
 "The earliest despatch is one addressed to 
 Thothmes IV., whose date is 1423 b. c. The whole 
 of the correspondence, covering some fifty years, 
 may be placed between the years 1415 and 1365, and 
 evidently clusters around the year 1400 B. c. 
 
 " These letters give us practically all we know of 
 the closing centuries of the eighteenth dynasty. The 
 Egyptian inscriptions had already informed us of the 
 conquests of tb«, Pharaohs from the reign of Aahmes 
 to that of Thothmes IH. ; but for the reigns of Ame- 
 nophis III. and his son we had very little informa- 
 tion. Of the events that took place during this 
 period among the Syrian and Canaan ite tributaries 
 we linow nothing. 
 
 " The T'jl-el-Amarna tablets, therefore, create a 
 new chi.pter, interesting alike to the students of 
 Egyptian history and of Hebrew literature. They 
 also give us important light on the material 
 of the original documents of the Pentateuch. 
 It has been claimed by some, even within the present 
 decade, that Moses lived before the age of writing — 
 that it would, therefore, have been impossible for 
 him to have written any part of the first five books of 
 the Old Testament. But here are three hundred and 
 twenty letters, some of which were written on the 
 plain at the same time that the Ten Commandments 
 were being written on the Mount, possibly on the 
 same kind of ' stone,' in the same language, and with 
 the same cuneiform characters." 
 
 "Two or three years ago," says Sayce in his 
 Higher Criticism and the Monuments^ " it would 
 
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 PROGRESS OF BIBLICAL ARCHAEOLOGY. 343 
 
 have seemed a dream of the wildest enthusiasm to 
 suggest that light would be thrown by modern dis- 
 covery on the history of Melchizedek. Whatever 
 lingering scruples the critic might have felt about 
 rejecting the historical character of the first half of 
 the fourteenth chapter of Genesis, he felt none at all 
 as to tl-o second half of it. Melchizedek, *King of 
 Salem' ai d priest of the most high God, appeared to 
 be altogether a creature of mythology. And yet 
 among the surprises which the tablets of Tel-el- 
 Amarna had in store for us was the discovery that 
 after all Melchizedek might well have been an his- 
 torical personage." 
 
 Mr. Salton considers that to the Bible student 
 these tablets are the most important historical 
 records ever found, they touch the Bible at more 
 points than any other of the remarkable finds of the 
 nineteenth century, and their influence on all ques- 
 tions referring to early Hebrew literature is almost 
 exhaustless.* 
 
 One of the most striking confirmations of Holy 
 Scripture has been found in the discovery by accident 
 and identification of a number of the Pharaohs of 
 Egypt, among others the great conqueror, Rameses II., 
 the Pharaoh of the oppression of the Israelites. The 
 story is one of those true tales more wonderful than 
 fiction. In March, 1892, the present writer visited 
 the so-called Tombs of the Kings, in the heart of the 
 
 * The explorations of Schliemann at Hissarlik on the 
 Bite of Troy, and those at Olympia, in Greece, afford 
 striking confirmation of the historicity of what has some- 
 times been considered the mythical age of Greecei 
 
 '■V'-. 
 
 m 
 
 ■)!■ 
 I 
 
 ! I 
 
 ! ill 
 
 I. 
 
 
344 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 n 1 
 
 i' '^ i 
 
 Libyan hills, near Thebes. The story of the finding 
 of the Pharaohs, as told in broken English, with 
 much dramatic action, by our dragoman, Yousef 
 Mohammed, as he stood in the dim light of our wax 
 tapevN, beside the broke sarcophagus of Rameses 
 III., lacked no element of weird romance. 
 
 In 1881 from the number of valuable finds brought 
 to light by Ahmed-Abder-Rasoul, an Arab guide. 
 Professor Maspero, director of the Be lak Museum, 
 suspected that he was rifling some royal tomb, and 
 had him arrested. For two months he lay in prison 
 silent and sullen. Then his brother divulged the 
 secret, a search for the lost treasure was made, and 
 in a deep pit in a remote valley, one hundred and 
 eighty-five feet from the light of day, was found a 
 large sepulchral cliamber containing the mummies 
 of a score of the kings and queens of ancient Egypt, 
 ranging from 1,750 to 1,100 years before the Chris- 
 tian era, clearly identified by their cartouch names 
 upon their mummy cases. It required three hun- 
 dred Arabs five days to bring to the surface these 
 long-buried dead, and to carry tham to Luxor for 
 shipment to Cairo. As the steamer conveying these 
 ancient sovereigns of Egypt sailed down the Nile, 
 the native women ran with dishevelled hair and 
 loud lamentation along the banks, and the men fired 
 off guns as at a royal funeral. 
 
 In 1886, in the presence of the Khedive, Professor 
 Maspero unrolled several of these mummies and dis- 
 closed to the light of day, after the lapse of over 
 
 \t 
 

 nimies 
 
 Chris- 
 names 
 hun- 
 these 
 or for 
 these 
 Nile, 
 r and 
 fired 
 
 Ifessor 
 Id dis- 
 ovQr 
 
 PROGRESS OF BIBLICAL ARCHEOLOGY. 345 
 
 three thousand yeara, the faces of the great Rameses, 
 of his father, Seti, of his son, Rameses III., and of 
 other dead Pharaohs whose name and fame once 
 filled the world. In the National Museum at 
 Gezireh we gazed long, face to face, on the stern feat- 
 ures of Rameses II., the Sesostris of the Greeks, 
 the Pharaoh of the Oppression and the Exodus, and 
 whose monuments abound throughout the land of 
 Egypt, and whose memory still haunts its mighty 
 tombs and temples like an abiding presence. 
 
 We have received from a lady, the daughter of a 
 Presbyterian missionary who was present by invita- 
 tion at the unwrapping of the mummied Pharaohs, 
 an account of this historic event. 
 
 On this subject Mr. Weyman, a distinguished 
 archseologist, says : " Here is Pharaoh himself, 
 Rameses II., and Thothmes the Conquerer, long con- 
 quered by death, and other Pharaohs whose names 
 are less familiar to us. The mighty are indeed fallen. 
 The face, which was once the face of a god, conquer- 
 ing good and evil, is shrunken and dead. The 
 hands that governed Egypt are wasted and nerveless. 
 The curious bend over him and gaze into the sight- 
 less sockets, and murmur over the silent lips. How 
 strange it seems I how incredible, almost, that here, 
 separated from us only by a piece of glass, we have 
 tho mortal visage and frame of the man who tasked 
 Israel beyond bearing; who saw Moses, and lived 
 and ruled and died before David was born or Judah 
 was a people, and from whose thin lips came the 
 
 u 
 
 I 
 
 111 
 
 
 ti * 
 
 i! 
 
I 
 
 <l 
 
 m 
 
 k i 
 
 
 
 !*■' 
 
 mi 
 
 
 346 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 cruel order that every male child of the Hebrews 
 should be destroj^ed." 
 
 In 1898 M. Loret, Director-General of the Anti- 
 quities Department, while excavating recently near 
 the ruins of ancient Thebes, found a double tomb 
 which had not been disturbed, that of Amenophis I. 
 For the first time on record the body of an Egyptian 
 king has been found in the tomb prepared for him, 
 as previously discovered royal mummies had been 
 removed from their tombs and secreted for safety 
 at Deir el Bahari. 
 
 In the great Temple of Karnak, the most impos- 
 ing temple ever erected fo" the Supreme Being, we 
 have ourself seen striking confirmation of the narra- 
 tive of Holy Writ. On the temple wall is an in- 
 scription recording the names of the countries con- 
 quered by Thothmes III. " This list," says the 
 distinguished Egyptologist, Mariette Bey, " is noth- 
 ing less than a synoptical table of the Promised 
 Land, made two hundred and seventy years before 
 the Exodus." Indeed, several scholars think that 
 they have found here the names of the patriarchs 
 Jacob and Joseph. 
 
 The whole outer wall is covered witix leliefs and 
 hieroglyphs recording the conquests of these old 
 Pharaohs. One of these recounts the victories of 
 the " Shishak" of the Bible over Rehoboam, King of 
 Israel. With upraised arm he is about to smite a 
 group of captives at his feet. One of the captives 
 bears the nam© of Judah Melek, which ChampoUioB 
 
PROGRESS OF BIBLICAL ARCHAEOLOGY. 347 
 
 ebrews 
 
 B Anti- 
 \y near 
 e tomb 
 ophis I. 
 gyptian 
 :or him, 
 ad been 
 r safety 
 
 t impos- 
 eing, we 
 he narra- 
 is an in- 
 ries con- 
 says the 
 • is noth- 
 romised 
 rs before 
 link that 
 )atriarchs 
 
 iefs and 
 lese old 
 ctories of 
 , King of 
 o smite a 
 captives 
 unpoUion 
 
 interpreted as " King of Judah," but it is probably 
 the name of a place instead of a person. It makes 
 the story of these old kings strangely vivid to see 
 for one's self their contemporary portiaits, and fur- 
 nishes a remarkable confirmation of the truths of 
 Holy Writ. 
 
 In crossing the land of Goshen, not far from the 
 railway is the ruined site, still known as Tel-el-Yehudi- 
 yeh, '* The Hill of the Jews." In this spot Onia, the 
 high priest of the Jews, aided by Ptolemy Philome- 
 ter, erected a temple for his countrymen, in fulfil- 
 ment, as he alleged, of the prophecy in Isaiah, " In 
 that day there shall be an altar to the Lord in the 
 midst of the land of Egypt, and a pillar at the bor- 
 der thereof to the Lord." Every vestige of this 
 temple, which was built after the model of the Tem- 
 ple of Solomon, was lost till 1871, when Brugsch 
 found, under the rubbish, massive structures of Ori- 
 ental alabaster, attributed to the Jewish archi- 
 tects. 
 
 The sites of several of the cities of Goshen, men- 
 tioned in the Book of Numbers : Rameses, Succoth, 
 Etham and Pihahiroth, etc., have been identified 
 through the excavations of Dr. Flindei-s Petrie and 
 others. Stupendous as are the colossal statues of 
 Rameses in Upper Egypt, Mr. Petrie found at Tanis- 
 Zoan, in the delta, the fragments of one very much 
 larger. It was ninety-two feet high from top to toe, 
 or one hundred and twenty-five feet high including 
 pedestal, and weighed twelve hundred tons. This 
 
 > I 
 
 [r- 
 
! 
 
 348 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 was the Largest colossus known to history. How 
 this enormous mass was brought from Assouan, 
 eight hundred miles away, carved into shape and 
 erected on its site is difficult to conceive. 
 
 In April, 1890, Dr. Flinders Petrie exhumed a 
 ruined city in Southern Palestine, which was subse- 
 quently identified as Lachish, mentioned six times 
 in the Scriptures. In 1892 the work was continued 
 by Dr. Bliss, who found no less than eleven distinct 
 cities, one below the other, the last sixty-five feet 
 from the surface. Here was a striking confirmation 
 of the biblical records and prophecies concerning 
 this long-lost city. 
 
 The question : Who were the Hittites ? has hitherto 
 been one of the most difficult problems of biblical 
 archaeology. There are in the Scriptures frequent 
 references to the Hittites as a strong foreign people, 
 as where we are told that the Syrians fled away from 
 their siege of Samaria because they heard that the 
 King of Israel had hired against them the kings of 
 the Hittites and the kings of Egypt. In the last 
 quarter of a century, however, much progress has 
 been made in the knowledge of these people, largely 
 through the labors of Prof. A. H. Sayce, Dr. William 
 Hayes Ward, Prof. T. K. Cheyne, and Prof. Jensen, 
 of Marburg. 
 
 The Egyptian and Assyrian monuments which 
 have been so thoroughly studied of late yeai-s add 
 greatly to our knowledge of these people. They 
 were known by the Egyptians as Khita. Tliey were 
 
PROGRESS OF BIBLICAL ARCHAEOLOGY. 349 
 
 How 
 
 jouan, 
 e and 
 
 med a 
 subse- 
 times 
 tinued 
 listinct 
 ^^e feet 
 mation 
 jeining 
 
 litherto 
 biblical 
 equent 
 people, 
 ay from 
 hat the 
 ings of 
 lie last 
 ess has 
 largely- 
 ill iam 
 Jeusen, 
 
 which 
 fcai-s add 
 They 
 ley were 
 
 already, sixteen years before Christ, described as a 
 powerful people. They were known to the Assyrians 
 as Khatti. These ancient references prove, says Dr. 
 W. H. Ward, that the Hittites penetrated and con- 
 quered the whole of Asia Minor, and at a period 
 before any history known to us of that region. 
 Theira was the primitive civilization so far as we 
 know of Syria, and of Asia Minor from Smyrna to 
 Lake Van. They are thus, he adds, one of the most 
 important factors in the production of that civiliza- 
 tion of which we have a part. From the Tel-el- 
 Amarna tablets we learn that they had also taken 
 possession of the whole of the middle banks of the 
 Euphrates about Carchemish. 
 
 In 1873 Dr. W. H. Ward published copies of four 
 hieroglyphic inscriptions from Hamath. From that 
 time many Hittite remains and inscriptions have 
 been found. They long defied interpretation, till in 
 the closing years of the nineteenth century, to use 
 the words of Prof. Hilprecht, "the stupendous as- 
 siduity and great mental gifts of Prof. Jensen, of 
 Mai'burg, have forced the Hittite sphinx to surrender 
 her long guarded secret." Dr. Ward concludes that 
 the Hittites belonged to that great primitive, or next 
 to primitive, Mongolian stock, represented by the 
 Iberians and Basques in Europe, by the old Elamites 
 and Sumerians of Media and Babylonia, and by suc- 
 cessive waves of barbaric invasions, the last of which 
 was seen in Europe when the Turks were repulsed 
 from the walls of Yieuna, and whose invasion in the 
 
IHi! 
 
 J 
 
 li I 
 
 i 
 
 i^' 
 
 350 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 time of the Huns left a terrible memoiy, when the 
 populous North poured them forth 
 
 From her frozen loins to pass 
 Rhene or the Danaw, when her barbarous sons 
 Came e a deluge on the South, and spread 
 Beneath Gilbraltar to the Libyan sands. 
 
 One of the most remarkable confirraations of Holy 
 Scripture has been found in the Assyrian and Baby- 
 lonian accounts of tlie deluge, translated by Mr. 
 George Smith, of the British Museum, who about 
 1866 deciphered a cuneiform tablet containing a 
 Chaldean account of the deluge much older and more 
 full than that of Berosus, a Babylonian historian, 
 which has been handed down to us by early Greek 
 and Christian writers. Smith's subsequent studies 
 revealed the fact that the legends of the flood, the 
 traditions of the creation, the fall, the garden of Eden, 
 of the Sabbath, of sacred trees, and many others 
 were similar among the Assyrians and the Hebrews. 
 
 This discovery was of immense interest ; but it 
 did not assure us of the age of the deluge story among 
 the inhabitants of the Euphrates valley ; for it was 
 on tablets written in Assurbanipal's reign, that is, 
 scarce six hundred years before Christ. The orig- 
 inal Babylonian tablet, from which the Assyrian 
 copies were made, was much desired. 
 
 At length P^re Scheil made the discovery. It is 
 dated in the reign of Ammizaduga, King of Babylon ; 
 and we know that he reigned about 2140 B. c. 
 That is we have here a precious bit of clay on which 
 
 ilk.' 
 
3n the 
 
 E Holy 
 Baby- 
 )y Mr. 
 about 
 [ling a 
 d more 
 jtorian, 
 Greek 
 studies 
 od, the 
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 others 
 jrews. 
 but it 
 among 
 it was 
 ;hat is, 
 le orig- 
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 It is 
 ibylon ; 
 B. c. 
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PROGRESS OF BIBLICAL ARCHiEOLOOY. 361 
 
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 was >vjitfen a poetical story of the deluge, seven cen- 
 turies beiore Moses and about the time of Isaac or 
 Jacob. That is enough to make the discovery mem- 
 orable. We learn positively that the story of the 
 deluge was familiar to the common people of Baby- 
 lonia, and, therefore, of all the East from Syria to 
 Pei*sia. P^re Sheil says, this account is only a copy ; 
 and no one can say how many centuries one must go 
 back before reaching the historic fact which lies at 
 the base of this cycle of legends and the first narra- 
 tion made of it. 
 
 In 1812 was discovered by Buckhardt, the cele- 
 brated oriental traveller, and since frequently visited, 
 one of the lost cities of Edom, to which reference is 
 made under the name Selah in severial places in 
 Scripture, which Josephus describes by the Greek 
 translation of the same word Petra. It v:as evident- 
 ly a place of great wealth, with a rock-hewn amphi- 
 theatre capable of holding four thousand spectators, 
 and palaces, temples and tombs, all hewn from the 
 solid rock. The curse of the Almighty rested upon 
 it, and the prophecy is fulfilled, " Also Edom shall 
 be a desolation : every one that goeth by it shall 
 be astonished, and shall hiss at all the plagues 
 thereof." 
 
 An attempt has been made to identify Bosrah with 
 the Bozrah beyond Jordan, mentioned in the Scrip- 
 tures, where remarkable ruins still exist. The stu- 
 pendous ruins of Palmyra modern scholarship identi- 
 fies with the ancient city of Tadmor in the wilder* 
 
 II it 
 
 I 
 
 
ir:: 
 
 ■f J 
 
 I' 
 
 1 
 
 352 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ness fortified by Solomon, and the capital of the un- 
 happy Queen Zenobia. 
 
 The whole of Hauran, in part the ancient land of 
 Baslian, is still studded with the remains of giant 
 cities whose identification with those mentioned in the 
 Scripture has not yet been complete. There are still, 
 says Porter, at least one hundred deserted cities and 
 villages, many of them built of basalt with basaltic 
 doors. 
 
 For long centuries many thousands of pilgrims 
 from all parts of Christendom visited Palestine to 
 worship amid the scenes made sacred evermore by 
 the life and labors of our Lord, and especially to 
 weep and pray upon the site of His passion. The 
 wrongs wreaked upon these pilgrims by the Moslem 
 misbelievers led to that great movement whereby, in 
 the words of the Byzantine Princess, Anna Comnen- 
 na, all Europe was heaped upon Asia, and for two 
 long centuries crusade after crusade was launched 
 against the Saracen for the rescue of the sepulchre 
 of our Lord. It is a remarkable circumstance that 
 very strong doubts, indeed, in the minds of many 
 positive disbelief, has been felt as to the identity of 
 the traditional Holy Sepulchre with the tomb of our 
 Lord. 
 
 About four hundred feet northeast of the Da- 
 mascus Gate is the now famous "Skull Hill," which 
 is by many believed to be the true site of Calvary. 
 Under it on the southeastern side is " Jeremiah's 
 
 
e un- 
 
 iid of 
 giant 
 in the 
 e still, 
 )S and 
 asaltic 
 
 ilgrims 
 itine to 
 aore by 
 tally to 
 i. The 
 VIoslem 
 reby, in 
 omnen- 
 for two 
 lunched 
 pulchre 
 ce that 
 f many 
 ntity of 
 b of our 
 
 he Da- 
 " which 
 Zlalvary. 
 remiah*s 
 
 PROGRESS OF BIBLICAL ARCHEOLOGY. 
 
 353 
 
 Grotto." To the west of the hill is a tomb which 
 General Gordon believed to be the tomb of Joseph 
 of Arimathea. 
 
 While Major Conder accepts the new site of 
 Calvary, he locates Joseph's tomb on the side of a 
 mound five hundred feet southwest of the Gordon 
 tomb, and about seven hundred and fifty feet north- 
 west of the Damascus Gate. 
 
 Canon Tristram remarks : " Why do we reject the 
 traditional site of the Church of the Holy Sepulchre ? 
 Because that site must have been within the second 
 wall, which existed in the time of our Lord, unless 
 that wall made a re-entering angle, for the purpose 
 of leaving that site outside. But, if it were outside, 
 the contour of the original surface shows that the 
 wall must have been built so as to be exposed to 
 assault from higher ground immediately outside, 
 which would be contrary to military strategy and 
 common sense. How, then, came the tradition to be 
 established ? It goes no farther back than the time 
 of the Empress Helena, three bundled years after 
 the event, — a most credulous and uncritical age. 
 The empress wished the site to be found, and lier 
 servants at once gratified her. A continuous tradi- 
 tion before that time was impossible. From the 
 destruction of Jerusalem by Titus the Christians were 
 driven away, and when, after the revolt of Bar Co- 
 cheba, Hadrian, in 135 A. D., razed Jerusalem again 
 to tlie ground, Ije ploughed over the ruins, and 
 established a Roman colony. The new city, -^lia 
 Capitolina, was filled with heathen teni})les, and no 
 Jew was allowed to enter it on pain of death. The 
 very name of Jerusalem was forgotten. How was it 
 possible that, through all the vicissitudes, the memory 
 of an inconspicuous spot should have been pre- 
 served?" 
 
 ■^'^i. 
 
 n 
 if' 
 
 I, !■ 
 
m 
 
 i[ I 
 
 \ ; 
 
 354 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The Palestine Exploration Fund was founded in 
 1865, for the sole purpose of elucidating and illustrat- 
 ing the Bible. Among the more important results 
 of the work up to the present, the following may be 
 enumerated: All thut was known of the site of the 
 temple was that it stood somewhere within the vast 
 enclosure now called the Haram esh Shereef, or 
 Noble Sanctuary. Captain Warren, who conducted 
 the explorations at Jerusalem, ascertained that the 
 great surrounding walls, undoubtedly those of the 
 temple, are buried from sixty to one hundred and 
 twenty feet deep in the accumulated rubbish of 
 nearly eighteen centuries. 
 
 The Turkish authorities were very jealous of these 
 explorations, and prohibited him from digging near 
 the wjills. With much difficulty he got permission 
 to sink a shaft, that is, a sort of well, at some distance 
 from the wall. When he had dug down, with the 
 help of a lot of Arab workmen, about eighty feet, he 
 began a horizontal excavation toward the wall, 
 when, what was his delight to find that he had 
 reached part of the old wall of Jerusalem, dating 
 back to the time of Solomon. 
 
 Eiglity feet of iu><bish has accumulated during 
 the many years that Jerusalem has been " trodden 
 under foot of the Gentiles," as was foretold in Holy 
 Scripture. It is found full of relics of the ancient 
 past, — broken tiles, pottery, lamps, vases and many 
 other evidences of the bygone races who have suc- 
 cessively occupied this spot — Jews, Greeks, Romans, 
 
PROGRESS OF BIBLICAL ARCHEOLOGY. 355 
 
 ided in 
 lustrat- 
 
 results 
 may be 
 
 of the 
 he vast 
 reef, or 
 [iducted 
 ihat the 
 1 of the 
 red and 
 )bish of 
 
 of these 
 ng near 
 rmission 
 distance 
 vith the 
 
 feet, he 
 le wall» 
 
 he had 
 1, dating 
 
 during 
 trodden 
 in Holy- 
 ancient 
 id many 
 lave suc- 
 Romans, 
 
 i- 
 
 Moslems and Franks. The great and goodly stones 
 of the temple were each as thick as the height of a 
 tall man, and two or three times as long. 
 
 The results of the exploration at the southeast 
 angle of the Haram wall were of the greatest im- 
 portance. On the stones of the wall were found 
 characters in red paint, and others incised. They 
 have been pronounced to be probably Plioenician, and 
 representing numerals. Then, concludes the world 
 at once, we have here the stones of Solomon's temple, 
 with the marks of liis Phoenician workmen. 
 
 Mejr-ed-Deen, an Arabic writer of the thirteenth 
 century, mentions a subterranean gallery, " which 
 David caused to be made from the gate of the chain 
 to the citadel." This subterranean passage was act- 
 ually found in the course of the explorations at 
 Wilson's Arch. It was evidently intended as a 
 secret way of communication between the citadel 
 and the temple, by which troops could be brought, 
 in case of an emeute, without exciting suspicion. 
 
 The excavations of Captain Warren added a mass 
 of information for the reconstruction of the city, 
 which is absolutely inestimable. The shafts opened 
 another and a lost book, so to speak, in the history 
 of the Bible ; they showed the actual works of the 
 Jewish kings ; they proved incontestably the very 
 words of the sacred narrative ; they enabled us to 
 understand with a greater fulness the pride with 
 which a Jew would regard his holy city — the joy of 
 the whole earth. 
 
 m 
 
 
 Hi ::; 
 
 ii 
 
 ■■ If; 
 

 356 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The survey, when complete, will give, not only a 
 perfect and accurate map of the Holy Land, whereby 
 the whole history of the Bible can be clearly followed 
 and undei'stood for the first time, but also plans of 
 all the existing ruins, identifications such as those 
 quoted above, and a list of all existing names. It is 
 a work for all ages, and for the whole world. 
 
 An accurate survey of western Palestine was begun 
 by the Palestine Exploration Fund in 1872. One hun- 
 dred and seventy-two biblical sites were discovered. 
 Out of six hundred and twenty-two biblical names 
 west of the Jordan four hundred and thirty-four 
 have been identified with a reasonjible degree of cer- 
 tainty. A great map on the scale of an inch to the 
 mile has been prepared as accurate as the ordnance 
 map of England. The survey of eastern Palestine, 
 begun by the American Exploration Society, has been 
 completed under the auspices of the Palestine Explo- 
 ration Fund for part of the country. The German 
 Palestine Society, and several noted French scholars 
 and explorers have also done admirable woik in this 
 direction. 
 
 The Royal Quarries or Cotton Grotto under Jeru- 
 salem were discovered by Captain Warren in 1872. 
 They extend a distance of seven hundred feet, refich- 
 ing a width of three hundred. The roof averages 
 about thirty feet in height, supported by large pillai-s 
 of native rock. This was also a mammoth workshop 
 as well as quarry, as is evident from the great blocks 
 detached and partially dressed, and in the heaps of 
 
PROGRESS OF BIBLICAL ARCHAEOLOGY. 357 
 
 stone Clippings that litter the floor. The marks of 
 the chisel are as fresh as if the quarry men had only- 
 left their work. It was in all probability the source 
 whence many of the stones used in the substructions 
 of Solom.on and in the reconstructions of Ilerod were 
 obtained. 
 
 Thus we have an ircidental corroboration of the 
 Scrip*^ \re : '* And the house, when it was in build- 
 ing, was built of stone made ready before it was 
 brought thither, so that there was neither hammer 
 nor axe nor any tool of iron heard in the house 
 while it was in building " (1 Kings vi. 7). 
 
 Dr. Robinson, an eminent explorer, discovered not 
 far from the southwest angle of the temple wall the 
 broken arch of a bridge, which still bears his name. 
 It is fifty ieet wide and contains stones from nine- 
 teen to twenty-six feet in lengtli. This was evidently 
 the beginning of a viaduct which led from the tem- 
 ple over the Tyropoeon valley possibly dating from 
 the tinif of Herod, or in its substructures even from 
 that of Solomon. A similar arch was also discovered 
 by Dr. Wilson, and received his name. It is a well 
 preserved structure twentj'^-one feet in height with a 
 span of forty-two feet. Dr. Thompson considers it a 
 portion of the same great structure, as Robinson's 
 Arch, and Captain Warren has shown that there was a 
 series of similar arches forming a viaduct toward the 
 palace of Herod on the western hill. 
 
 The present writer has himself seen in the museum 
 at Constantinople an inscribed stone of peculiar 
 
 
 hi: 
 
 M 
 
 ;).. 
 
 u* 
 
 
 
 '* i i 
 
 ) ' i fij 
 
 ,Wi 
 
 i:ifi,i 
 
TH 
 
 
 ii| 
 
 !.!f 
 
 I! 
 
 i; 
 
 r II 
 
 358 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 interest on which the eyes of the Saviour may have 
 rested. It was one marking the boundary between 
 the court of the gentiles and the holy place of the 
 temple, and contained a warning to the gentiles 
 against profaning the sacred enclosure. 
 
 One of the most interesting recent discoveries at 
 Jerusalem, that of the " tunnel of Hezekiah " was 
 made by accident by an Arab boy in August, 1880. 
 It is regarded, says Dr. Laird Stewart, as one of the 
 most important monumental records of Old Testament 
 times. It is conceded by all the leading authorities 
 that its inscription represents the oldest specimen of 
 the Hebrew language that has come down to us, ex- 
 cept the writing on the Moabite Stone. Says Dr. 
 Ward — " This tunnel was not made later than the 
 time of King Hezekiah, and the inscription must be 
 of that date or earlier ; and it is the only purely 
 Jewish Palestine inscription of any length known, 
 there being nothing else but small seals." This dis- 
 covery confirms, if it does not make certain, the sup- 
 position that the pool and the conduit were made by 
 Hezekiah, as described in 2 Chron. xxxii. 30. This 
 conduit is one thousand seven hundred and eight 
 feet in legth. Dr. Edward Robinson and Dr. Smith* 
 of Beyrout, had the hardihood to creep through its 
 whole length, as did also Captain Warren, although 
 the roof was in places only sixteen inches high, and 
 was nearly filled with water. 
 
 The honorable secretary of the Palestine Explora- 
 tion Fund, Sir Walter Besant, has summed up 
 
i 
 
 m 
 
 TOWER OF DAVID, JERUSALEM. 
 The ancient substructure of this tower are believed to go back to the times of King David. 
 
■J. 
 
 o 
 
 ■/. 
 
 o 
 
 ai 
 
 o 
 
 3 
 
 tL 
 
 s >< 
 
 S 2!; -- 
 
 O 
 
 tt 
 
 OS 
 
 3 
 
 S 
 
 o 
 
 u 
 
 PROGRESS OF BIBLICAL ARCHvEOLOOY. 359 
 
 the results of the excavations in and about Jei .salem 
 }is follows: 
 
 *' Our researches— one says it with pardonable 
 pride — have restored the splendors of the holy city. 
 We have proved how the vast walls of the temple — 
 the grandest enclosure of the finest building in the 
 whole world — rose from deep valleys on three sides 
 presenting a long fa9ade of wall crowned with pillars 
 and porticoes, and how '"'ithin them rose the gleam- 
 ing white marbles of thv ii-. er house with its courts 
 and altara and its crowds o? ^^riests who lived by the 
 altar. Our researches have shown the inner valley- 
 bridged by noble arches and pierced by subterranean 
 passages. They have s- own the city provided with 
 a magnificent water upply, glorious with its palaces, 
 its gardens, its citaa.i, its castle, its courts and its 
 villas. It is a great town that we have restored ; not 
 a commercial town, but a great religious centre to 
 which, at the Passover season, more than two million 
 people brought their offerings." 
 
 One of the most interesting and important discov- 
 eries of the early manuscripts of the Bible was that 
 of the Codex Sinaiticus in 1844. This was found 
 by the distinguished German scholar. Dr. Tischen- 
 dorf, in a very romantic manner. He was visiting 
 the convents of the Orient, says Dr. Antliff, " in the 
 hope of discovering ancient manuscripts that might 
 be of service in the work of biblical criticism, to 
 which he was devoting his life. In his travels he 
 came to the Greek convent of St. Catherine at Mount 
 Sinai. Here he found a large and valuable library, 
 which, however, the resident monks did not seem to 
 appreciate. After surveying the library he noticed 
 
 •'. 'iil 
 
 1; 
 
 < • 
 
 ! 
 
 H, 
 
 : i'tf 
 
!iir 
 
 Kill 
 
 \ 
 
 : 
 
 ! 1 
 
 ;M 
 
 360 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 a basket coiituining some stray leaves, which his 
 practised eye told him were written in older Greek 
 character than he had ever before seen. He wfis 
 informed that the leaves were for lighting a fire, and 
 that two baskets full of similar leaves had already 
 been consumed, lie found that the leaves were 
 from a manuscript of the Bible and obtained permis- 
 sion to retain them. They numbered forty-three, and 
 he learned that there were eighty more similar ones, 
 but he had manifested such extreme delight in ob- 
 taining them, that the monks began to surmise that 
 they were of no ordinary value, and consequently 
 refused to part with the ethers. 
 
 " Tischendorf returned to Europe and deposited 
 his treasure in the library of Leipsic University. In 
 1853 he again visited the convent and endeavored to 
 obtain the remainder of the codex, but the monks 
 were obdurate. In 1856 the subject was brought to 
 the attention of the Greek Court, and eventually, in 
 1859, Tischendorf again set out for the convent, 
 bearing letters from the Czar, Alexander II., and 
 dignitaries of the Greek Church." For some time 
 after his arrival it seemed as if he was doomed to 
 failure. But just on the eve of his departure the 
 steward of the convent showed him a bulky manu- 
 script which he carefully guarded. " To the glad 
 surprise of the German scholar, he perceived that 
 this was the very codex he had been so earnestly 
 longing to obtain for fifteen years. He subsequently 
 obtained permission to copy it, then to carry it to 
 
PROGRESS OF BIBLICAL ARCIIJEOLOGY. 3C1 
 
 Russia, and finally the monks presented it to the 
 Czar, who phiced it in the library of St. Petersbiug, 
 where it has since remained as one of the greatest 
 treasures of the empire." 
 
 In the year 1883 the very important early Christ- 
 ian document, known as the Didache or" Teaching of 
 the Twelve," was discovered by Philotheos Bryen- 
 nios. Metropolitan Bishop of Nicomedia, in the li- 
 brary of the Most Holy Sepulchre, in Fanar, of Con- 
 stantinople. It is described as "by all odds, the most 
 important writing exterior to the New Testament, 
 now in the possession of the Christian world." It 
 is attributed to the first half of the second century, 
 not later than 140 to 150 a.d. Its full title is " The 
 Lord's Teaching through the Twelve Apostles to the 
 Nations." It begins with the statement that there 
 are two ways, one of life and one of defith, and the 
 first six chapters set forth the nature of these ways 
 and the end to which they lead. The ethical teach- 
 ing here is plain and pure, often adopting the very 
 words of Scripture. The remaining chapters teach 
 of baptism, the Eucharist, the Lord's Day, the 
 appointment and character of the ministry, and the 
 duty of watchfulness amid evil times. " The dis- 
 covery of so capital a document," says the Indepen- 
 dent^ '* makes the year 1883 an annus mirabilis in 
 Church history." 
 
 In 1891 another important biblical discovery was 
 made in the convent of St. Catherine, Mount Sinai, 
 that of a manuscript which throws helpful light on 
 
 I 
 
 1 ■ ; i 
 
 K t; 
 
 .I'Yu 
 

 I I 
 
 f 
 
 mill 
 
 1 1 .'., 
 
 1' 
 
 ;ii ■ 
 
 362 RELIGIOUS PROGKESS IN THE CENTURY. 
 
 the siicred text. This inaiiuscript is a veraion of the 
 old Syriac (Jospels and is counted exceedingly valu- 
 able by all the scholars who have examined it. In 
 the winter of 1891, Mrs. Agnes Smith Lewis and lier 
 sister, Mrs. Margart*^^ Dunlop Gibson, two English 
 ladies of wealth and CvUture, left their home in Cam- 
 bridge to visit the famous convent of St. Catherine. 
 It was here that Tischendorf had discovered the 
 manuscript which now ranks as one of the four ear- 
 liest and greatest manuscripts for tlie text of the 
 New Testament ; and here Professor Kendell Harris 
 found the long-lost Apology of Aristides, a document 
 which is prized for apologetical purposes, because it 
 dates back to the first half of the second century. 
 
 On the arrival of these ladies at the convent they 
 set to work with determined diligence, copying and 
 photographing everything of value they could lay 
 their hands on. One manuscript in particular caught 
 their attention. It was a palimpsest, which means 
 that it was a manuscript which had been written 
 over twice. First it had been covered with Syriac 
 charactei-s, and when these chnracters had faded 
 somewhat some scribe had written over them in 
 Gieek the doings of certain saints. Its pages were 
 glued together, and had to be separated by steam 
 from a tea-kettle. 
 
 Mrs. Lewis suspected that the under writing was 
 of exceptional importance, so she patiently photo- 
 graphed the whole manuscript page by page. Then 
 she took the photographs home to Cambridge, where 
 
 if 
 
PROOKEgS OF BIBLICAL ARCHAEOLOGY. 303 
 
 of the 
 f valu- 
 it. In 
 uid her 
 English 
 n Cam- 
 lieriiie. 
 ed the 
 )ur eai- 
 
 of the 
 
 Harris 
 cument 
 ;ause it 
 ury. 
 lit they 
 iig and 
 uld lay 
 
 caught 
 means 
 
 written 
 Syriac 
 faded 
 
 lem in 
 
 were 
 
 steam 
 
 ag was 
 photo- 
 Then 
 where 
 
 oriental experts proulaiiiied it to be a copy of the old 
 Syriac Gospels. 
 
 " Egypt, the paradise of the ardueologist," writes 
 Prof. W. VV. Davies, Ph. 1)., in 181)7, " has once 
 more surprised the Christian world. Some one hun- 
 dred and twenty miles south of Cairo, on the very 
 edge of the Libyan desert, is the site of ancient 
 Oxyrhyncus, during the early ages of our era an im- 
 portant centre of the Christian Ciiurch. It was in 
 this deserted spot that Mr. Grenfell and Mr. Hunt, 
 of England, discovered many baskets full of ancient 
 papyri, for the most part written in Greek, and be- 
 longing to the early centuries of Christianity. The 
 most important thing so far examined is one single 
 leaf, evidently detached from a book, containing what 
 are supposed to be some hitherto unrecorded sayings 
 of our Lord. These new sayings of Jesus at once 
 attracted the attention of Christian scholars all over 
 the world. The Greek text is mutilated in several 
 places : several words have, in the course of ages, 
 been rubbed out, or so defaced as to defy anything 
 like absolute restoration. Some of these ' Sayings ' 
 are very interesting, as this : 
 
 " ' Jesus saith. Wherever there are . . . and there 
 is one . . . alone, I am with him. Raise the stone, 
 and there thou shalt find me ; cleave the wood, and 
 there am I.' " 
 
 The passage may be a parallel to the well-known 
 words of Jesus to His disciples, " Lo, I am with you 
 always, even to the end of the world," — not only with 
 the favored few, whose business it is to preach the 
 Gospel, but also with the humble day-laborer, whose 
 business is to handle heavy stones and sj t and chop 
 wood. 
 
i:tj 
 
 ijilir 
 
 1 ■! I 
 
 U 
 
 364 RELIGIOUS PROGRESS IN "'HE CENTURY. 
 
 The finding of these sayings shows very conclu- 
 sively that the early Christian Church had some 
 literature which we do not now possess. 
 
 The date of the fragment is not absolutely certain ; 
 but those best able to express an opinion agree in 
 placing it prior to 200 A. D. 
 
 Some of the most interesting side-lights upon Bible 
 history have been found in tiie " graffiti," or wal) 
 inscriptions, of Pompeii and Herculaneum, and of 
 the catacombs and ruins of ancient Rome. Some of 
 these were mere satirical scribblings or caricature 
 pictures. One of these, which was discovered by 
 Father Garrucci in 1857, we have personally exam- 
 ined in the museum of the CoUegio Romano. It is 
 thus described by Rev. Samuel Manning, LL. D. : — 
 
 " In the chambers which were occupied as guard- 
 rooms by the Praetorian troops on duty in the palace 
 of the Caesars, a number of rude caricatures are 
 found roughly scattered upon the walls, just such as 
 may be seen upon barrack- walls in every part of the 
 world. Amongst these is one of a human figure 
 nailed upon a cross. To add to the ' offence of the 
 cross ' the crucified one is represented with the head 
 of an animal, probably that of an ass. Before it 
 stands the figure of a Roman legionary with one 
 hand upraised in the customary attitude of worship. 
 Underneath is the rude, misspelt, ungrammatical in- 
 scription, ' Aiexamenos worships his God.' It can 
 scarcely be doubted that we have here a contempo- 
 rary caricature executed by one of the Praetorian 
 guards ridiculing the faith of a Christian comrade." 
 
 In 1898 another graffito of much interest was found 
 iu Rome. " Not since the discovery of the ' Logia ' 
 
 i ; i 
 
conclu- 
 i some 
 
 jertain ; 
 igree in 
 
 »n Bible 
 or wal) 
 , and of 
 Some of 
 L-icature 
 ered by 
 Y exam- 
 3. It is 
 .. D. :— 
 
 guard- 
 
 e palace 
 
 lures are 
 
 such as 
 
 t of the 
 
 H figure 
 
 e of the 
 
 he head 
 
 efore it 
 
 v^ith one 
 
 worship. 
 
 itical in- 
 
 It can 
 tntempo- 
 rsetorian 
 )rarade." 
 as found 
 
 Logia ' 
 
 PROGRESS OF BIBLICAL ARCHEOLOGY. 365 
 
 containing some unpublished sayings of Christ," 
 says L* Illustrazione Italiana, " has anything been 
 found which compares in interest to the student of 
 Christian archaeology with the alleged discovery in 
 the palace of Tiberius, on the Palatine liill in Rome, 
 of a graffito representing the crucifixion. 
 
 " It is believed that the picture was drawn by a 
 soldier who took a more or less active part in tlie 
 crucifixion on Mount Calvary. The figures are about 
 fifteen centimeters — six inches — high. At the right 
 and left are crosses, and soldiers mount ladders 
 placed against them. Each person in tlie great trag- 
 edy is duly inscribed with his name, and ' Piletus ' was 
 probably intended for Pontius Pilate. The inscrip- 
 tion of twelve or fifteen lines begins with the word 
 ' Crestus,' which is already known as a rough form 
 of the name of Christ. Theie is considerable doubt 
 as to the meaning of the rest of the inscription. M. 
 Marucchi deciphers part of it : •• Crestus, virgis 
 CJBsus decretus mori, super palum vivus fixus est,' 
 which is to say, ' Christ, after being beaten with 
 rods having been condemned to die, has been attached 
 living to the cross.' " 
 
 We have thus seen that the biblical Archaeology 
 of the nineteenth century has opened a new chapter 
 in apologetic literature. The spade of the explorer 
 has been shown to be one of th^ best of biblical com- 
 mentators. " The very stones cry out of the wall." 
 Ancient palimpsests and long forgotten graffiti bear 
 witness to the authenticity and indubitable veracity 
 of Holy Writ. 
 
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 PART FIVE. 
 
 SPECIAL RELIGIOUS ACTIVITIES AND PIIIL- 
 ANTHKOPIES OP THE CENTURY. 
 
 CHAPTER XLII. 
 
 SUNDAY-SCHOOLS. 
 
 One of the most characteristic and comprehensive 
 agencies for the religious instruction of the young 
 in this century is the modern system of Sunday- 
 schools. The consecrated energies of. over t'-'o mil- 
 lions of teachers have been enlisted n- :.:iis '.ist and 
 voluntary unpaid service, and about t' enty millions 
 of scholars have bef a enrolled in their raiiks. Sunday- 
 schools, although they have only approaciied their 
 grandest development in recent decades, ave of no 
 recent origin. There were catechumen classes for 
 religious instruction in both the Jewisli atid the early 
 Christian Church. Several ecclesiastical councils 
 gave instructions as to the management of such 
 classes. During the Reformation period, Luther 
 founded regular catechetical instruction on Sunday 
 
 ad early as 1529, and the exaltation and authority 
 
 367 
 
 fi 
 
41 
 
 ^> 
 
 y 
 
 1 1 
 
 ; 
 
 368 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 assigned to the Holy Scripture by the Reformation led 
 to their general adoption in the reformed churches. 
 
 Nor were similar schools unknown in the Roman 
 Catholic Church. Charles Borromeo, Archbishop of 
 Milan, instituted Sunday-schools throughout his 
 extensive diocese, 1560-1584, almost identical in 
 form and spirit with their modern analogue. The 
 present writer has seen in the cathedral church of 
 Milan, and in other churches of that great city, as 
 well as in Venice and elsewhere in Italy, well con- 
 ducted Sunday-schools under the administration of 
 the members of the Roman Catholic religious orders. 
 
 John Knox established Sunday-schools in Scot- 
 land as early as 1560. Josepli AUeine, the author of 
 Alli'ines A^rfrm, adopted the system in Bath, Eng- 
 land, 1050-1668. The early Puritans established 
 such schools in Plymouth Colony 1674-1680. In 
 Pennsylvania Ludwig Hacker organized a school in 
 1739, which was continued for thirty years, result- 
 ing in many revivals. Mr. Edwin W. Rice cites 
 numerous other schools existing before the date of 
 Robert Raikes. In 1769 a J'oung Methodist named 
 Hannah Ball established a Sunday-school, says Dr. 
 Abel Stevens, in Wycombe, England. 
 
 These sporadic schools, however, do not detract 
 from the merit of Raikes as being the father and 
 founder of the modern Sunday-school system. 
 Raikes was a citizen of Gloucester, England, 
 and proprietor of the Gloucester Journal. In 
 that city many youth of both sexes were em- 
 
I. <ig 
 
 iJti 
 
 SUNDAY-SCHOOLS. 
 
 369 
 
 ployed in the pin and other factories. The heart 
 of Raikes was stirred by the Sabbath desecra- 
 tion, profanity and ragged wretchedness of these 
 untaught youth. In 1781 " he engaged," says Mr. 
 E. W. Rice, " four female teachers to receive and 
 instruct in reading and in the catechism such children 
 as should be sent to them on Sundjiy. The children 
 were required to come with clean hands and faces, 
 and hair combed, and with such clothing as they had. 
 They were to stay from ten to twelve, then to go 
 home ; to return at one, and after a lesson to be 
 conducted to church ; after church to repeat portions 
 of the catechism ; to go home at five quietly, without 
 playing in the streets. Diligent scholars received 
 rewards of Bibles, Testaments, books, combs, shoes 
 and clothing : the teachers were paid a shilling a 
 day." 
 
 Not until November 3, 1783, did Raikes refer in 
 his journal to these schools. The following year he 
 published in his paper an account of his plan. John 
 Wesley reprinted this account in tlie Arminian 
 Magazine and exhorted the Methodist people to 
 adopt the new system of religious instruction. He 
 speaks of them prophetically : " I find these schools 
 springing up wherever 1 go ; perhaps God may have 
 a deeper end therein than men are aware of ; who 
 knows but some of these schools may become nur- 
 series for Christians ? " The early Methodists took 
 "Wesley's advice, says a contemporary writer, and 
 " laboring, hard-working men and women began to 
 
 t^ i 
 
 til' 
 if I 
 
lit 
 
 i 
 I 
 
 m 
 
 I 
 
 il 
 
 370 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 instruct their neighbors' children, and to go with 
 them to the house of God on the Lord's Day." 
 
 John Fletcher, of Madeley, adopted tlie method, 
 and soon had three hundred children under instruc- 
 tion, and diligently trained them till liis last illness. 
 Sunday-schools were introduced into tlie metropolis 
 hj Rowland Hill in 1780. The same year John 
 Wesley states that five hundred and fifty children 
 were taught in the Sunday-school of his society at 
 Bolton, and the next year he found there eight 
 hundred, taught by eighty " masters." 
 
 Richard Rodda, one of Wesley's preachers, records 
 that, in 1786, he formed a Sunday-school in Chester, 
 and soon had nearly seven hundred children " under 
 regular masters." Wesley wrote to him in the 
 beginning of 1787 : "lam glad you have taken in 
 hand that blessed work of sotting up Sunday-schools. 
 It seems these will be one great means of reviving 
 religion throughout the nation. 1 wonder Satan has 
 not yet sent out some able champion against them." 
 In 1788 Wesley pi-eached at Wigan " A sermon for 
 the Sunday-schools," and " the people flocked from 
 all quarters in a manner that never was seen before." 
 The year before his death he wrote to Charles 
 Atmore, an itinerant preacher : " T am glad you have 
 set up Sunday-schools at Newcastle. This is one of 
 the best institutions which has been seen in Europe 
 for some centuries." 
 
 " Thus," says Dr. Abel Stevens, " is Methodism 
 historically connected with both the initiation and 
 
SUNDAY-SCHOOLS. 
 
 371 
 
 outspread of tliis important institution. Under the 
 impulse of its zeal, the Sunday-school was soon 
 almost universally established in its societies. A 
 similar interest for it prevailed among other religious 
 bodies ; and, in three years after Raikes' published 
 account of it, more than two hundred thousand 
 children were receiving instruction from its tliousands 
 of teachers." 
 
 As early as 1785 a society was organized for pro- 
 moting Sunday-schools throughout the British do- 
 minions. This society in fifteen years expended 
 about four thousand pounds for teachers' wages. It 
 met with strong support from several of the bisliops 
 and clergymen of the Established Church. But, 
 strange as it may seem, the Bisliop of Rochester vio- 
 lently attacked the movement, and the Archbishop 
 of Canterbury called the bishops together to see 
 what could be done to stop it. In Scotland, Sabbath- 
 school teaching by laymen was declared to be an in- 
 novation, aiul a breach of the fourth commandnierit. 
 
 Sunday-schools rapidly multiplied uotv^^ithstandiug 
 such opposition in Great Britain and Ireland, and on 
 the continent. They were introduced into America 
 by Francis Asbury, first Bishop of the Methodist 
 Episcopal Church, in 178G. In 1701 a society was 
 established in Philadelphia '' for promoting the relig- 
 ious instruction of poor children on Sunday.," It 
 employed paid teachers, in ten years expending 
 about four thousand dollars. This society still con- 
 tinues its operations. 
 

 !■' 
 
 •m 
 
 ill \ 
 
 |ii 
 
 :\'m i « 
 
 
 » 
 
 1 
 
 372 RELICflOUS PROGRESS IN THE CENTURY. 
 
 These schools all employed paid teachers. Their 
 purpose was to reach chiefly tho children of the poor 
 juid neglected classes. Tliey were, in fact, simply 
 mission schools or " Ka^jged Schools." The system 
 of payment made their maintenance expensive, and 
 greatly limited their usefulness as well as deprived 
 them of their grandest charncteristic of voluntary 
 service. (Jradually this principle was introduced. 
 John Wesley, in 1787, speaks of Sunday-schools.it 
 Bolton, England, "having eighty masters who re- 
 ceived no pay but what they received from the great 
 Master." This method touched fountains of conse- 
 crated zeal before unknown. The system of volun- 
 tary instruction, gave a new impulse to this great 
 movement by adapting it to the needs of the poorest 
 community in town or country. The early statistics 
 of Sunday-school progress are imperfect, but in 1827 
 the number enrolled throughout the world was 
 1,350,000. In 1851 the number had increased to six 
 millions. On the llaikes centenary in 1880, that 
 number had reached over fifteen millions. At the 
 ninth international Sunday-school convention held in 
 1899 over twenty-five were reported. 
 
 Inmiense development has taken place also in 
 Sunday-school organization and equipment. The 
 schools founded by Robert Raikes were, as we have 
 seen, chiefly for the poor and neglected classes. 
 Hence reading and writing were taught, and oral 
 instruction in the catechism and Scriptures was 
 given. There was no concerted scheme of lessons. 
 
Y. 
 
 SUNDAY-SCHOOLS. 
 
 373 
 
 Their 
 the poor 
 , simply 
 3 system 
 li v'e, and 
 leprived 
 aluutaiy 
 loduced. 
 liools at 
 who re- 
 lie great 
 >f coiise- 
 f voliin- 
 lis great 
 
 poorest 
 tatistics 
 in 1827 
 
 Id was 
 d to six 
 !0, that 
 
 At tlie 
 
 lield in 
 
 also in 
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 ve hfive 
 classes. 
 nd oral 
 2S was 
 essons. 
 
 Each school selected such portions of Scripture jus it 
 chose. About 1826 the American Sunday-school 
 Union introduced a series of uniform lessons for its 
 three or four hundred auxiliaries. " In 1829,"says 
 Mr. Edwin W. Rice, " Mr. Gall urged his lesson 
 system upon teachers in England ; and in 18o0 regu- 
 lar lessons were furnished, with notes for the use of 
 teachers. 
 
 In 1840 the London Sunday-school Union issued a 
 list of lessons for general adoption, adding lesson 
 notes in 1842, which it claims to have continued un- 
 interruptedly till the present time, now using tlu) 
 International Scries. " For the most part, however," 
 continues Mr. Ilice, " in America, for a number of 
 years previous to 1872, each school prepared its own 
 scheme of lessons (if it used any), often unsatis- 
 factory, insomuch that this method has been not 
 inaptly termed the ' Babel series ' of lessons. 
 
 " Schemes of lessons for Sunday-schools, with notes, 
 were issued in the Sunday-School Teacher of Chicago, 
 in 1865 ; and in 1867 Mr. B. F. Jacobs suggested 
 uniform lessons anew. The desire for such a series 
 increased, until in 1871 a meeting of Sunday-school 
 publishers was held in New York, at the suggestion 
 of the executive committee of the National Sunday- 
 school Convention, which agreed upon a tentative 
 scheme of uniform lessons for 1872. At the Indian- 
 apolis convention in that year, a lesson committee 
 was appointed to arrange a course of lessons for seven 
 years, covering the whole Bible, which course was 
 

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 374 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 recommended for the use of Sunday-schools through- 
 out the country. This committee was re-appointed 
 and enlarged in 1878, and empowered by the conven- 
 tion to select another seven years' course of Bible- 
 lessons for use throughout the world. 
 
 " In 1875 the lessons were reported to be in use in 
 America, Great Britain, most of the countries of 
 Europe, in Syria, Hindostan, China and Japan, in 
 Mexico, Australia and the Sandwich Islands ; and 
 in 1878 it was added, ' United Bible study has 
 gained many new friends.' Comments on these les- 
 sons have multiplied like the leaves of the forest, 
 publishers issuing notes, questions and lesson-leaves, 
 and even many seculfvr papers give regular weekly 
 comments upon the Sunday-school lesson. The most 
 learned professors in colleges and seminaries, and 
 pastors have contributed the results of their ripest 
 study and scholarship in exposition of these lessons. 
 Many publishers vie with each other in securing the 
 ablest comments, and produoiug the best and cheap- 
 P:^^t lesson helps. A different series of Sund.iy-school 
 lessons are in use in most of the schools connected 
 with the Church of England, and with the Protestant 
 Episcopal Church of the United States. 
 
 '• When the modern Sunday-school movement be- 
 gan, a century ago, juvenile religious literature did 
 not exist. The Pilgrim's Progress^ Watta^ Divine 
 and Moral Songs^ a few catechisms and similar books, 
 comprised the religious works specially prepared for 
 children at that day. Gradually a juvenile religious 
 
EXTERIOK OF THK GOLDEN (iATE .lEKUSALEM. 
 
 The Moslems believe that on this pate God shall judge the world on the last great day. 
 
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SUNDAY-SCHOOLS. 
 
 375 
 
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 literature was developed by the desire of Sunday 
 scholars for reading, and the circulating library in 
 connection with each school was introduced, owing 
 largely to the earlier work and issues of the American 
 Sunday-school Union. The number of books, period- 
 icals and lesson-helps for Sunday-schools hiis vastly 
 increased by the introduction of the International 
 lesson system and other improvements, and is so ex- 
 tensive that it would be hopeless to attempt to gather 
 statistics respecting them." 
 
 Many of the most eminent and successful business 
 men in the United States are engaged in Sunday- 
 school work. There is, for instance, B. F. Jacobs, a 
 successful real estate agent, of Chicago, one of the 
 originators with Bishop Vincent of the International 
 lesson system more than a score of years ago, who 
 has ever since given to it his best energies. John 
 Wan&ijaker, late Postmaster-General of the United 
 States, the head of two of the greatest business enter- 
 prises in Philadelphia and New York, has one of the 
 largest Sunday-schools in the world. The late John 
 T. Wattles, the publisher of the Sunday-school Times 
 superintended for many yeara a very large Sunday- 
 school. The late Mr. William Reynolds left a very 
 successful business to devote himself exclusively to 
 Sunday-school work. Dwight L. Moody won his 
 first laurels in this work. Some of the Presidents of 
 the United States, including Mr. McKinley, Chief 
 Justice Brewer and associate justices, Generals and 
 Admirals, Senators and Congressmen, presidents of 
 
 
 
 
m 
 
 \ 
 
 ^ I 
 
 w 
 
 376 RELIGIOUS PRCXIRESS IN THE CENTURY. 
 
 colleges, and great business men, have been Sunday- 
 school teachers. 
 
 It must be remembered also that this devotion of 
 two millions of teachera to this work is an entirely 
 unpaid service. Not only is it unpaid, but the 
 teachers and superintendents give large sums of 
 money for Sunday-school equipment, and for Sunday- 
 school literature. In this way many scores of Sun- 
 day-school magazines and papers are sustained, and 
 vast editions of Sunday-school commentaries are 
 called for. 
 
 On the value of this voluntary service Mr. B. F. 
 Jacobs says : " A low estimate in money of the services 
 of these teachers would be one dollar per week for each 
 or about $100,000,000 per annum, but much more 
 than money is the power of love and sympathy ; the 
 true teacher gives himself : this is known and ap- 
 preciated by the scholars. Without undervaluing 
 other work, where can we find a parallel ? " 
 
 Jne of the most striking developments of the Sun- 
 day-school system has been the annual county, state 
 and provincial conventions in which these philan- 
 thropic workers have assembled to compare methods 
 of instruction and devise the wisest plans for carry- 
 ing out their great work. For the last twenty-four 
 yeara triennial international Sunday-school conven- 
 tions have been held for the promotion of Sunday- 
 school work in Canada and the United States. 
 These conventions have elected the international 
 executive and lesson committee. The lesson com* 
 
 ! I 
 
SUNDAY-SCHOOLS. 
 
 377 
 
 unday- 
 
 tion of 
 ntirelv 
 ut the 
 ims of 
 unday- 
 )f Sun- 
 Bd, and 
 ies are 
 
 :. B. F. 
 
 lervices 
 :or each 
 [i more 
 ly ; the 
 itnd ap- 
 aluing 
 
 le Sun- 
 r, state 
 philan- 
 lethods 
 carry- 
 ty-four 
 onven- 
 unday- 
 States. 
 ational 
 I com* 
 
 mittee serves without payment in selecting the lessons 
 for international study. The denominational pub- 
 lishing houses then procure the preparation of notes, 
 comments and illustrations of these lessons, the les- 
 son committee wisely refraining from deriving any 
 monetary advantage or exercising any denominational 
 control over these notes and comments. The execu- 
 tive committee serves without payment in managing 
 the inter-convention business of the association. 
 
 The first world's Sunday-school convention was 
 held in London in 1889. A ship was chartered to 
 convey the delegates going from America. A second 
 world's convention was held at St. Louis, in 1893, and 
 the third was held in London in 1898. In the judg- 
 ment of Mr. B. F. Jacobs, the number of persons en- 
 gaged in the systematic study of th'i Word of God 
 in Sunday-schools is not less than twenty-five millions. 
 
 A recent development of the Sunday-school idea is 
 the Home Department. Like the Sunday school 
 itself it was a child of Providence. Nothing could 
 be more obscure than its beginning. In 1881 a 
 Christian woman in New York State collected a 
 group of boys and girls upon a porch to study the 
 Sunday-school lesson. She asked at a Sunday- 
 school convention for '•'' the same recognition and help 
 as a teacher as was accorded to other teachers. But 
 these were withheld because she was not in the same 
 building at the same time with the other teachers, 
 instructing her class under the personal supervision 
 of the superintendent." ; 
 
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 378 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Dr. William A. Duncan, a Congregational layman, 
 saw the large possibilities of extending the bounda- 
 ries of the Sunday-school from the narrow walls of 
 the schoolroom to the furthest reach of the parish. 
 Before the New York State Sunday-school Associa- 
 tion he announced the vital truth : " Where there is 
 a parlcr, a kitchen, an enpty room in the barn ; 
 where there is a tree which God has made to throw 
 shade upon the earth ; where there is £. Christian 
 mother who loves her sons and daughters; where 
 there is a Christian sister who feels like doing some- 
 thing for the Master, — there these boys and girls can 
 ha gathered in and taught about Jesus." 
 
 Gradually the new idea spread like leaven. It was 
 discussed in Sunday-school conventions and Sunday- 
 school papers. The conception was enlarged so as 
 to embrace, not merely the young, but those of all 
 ages, the infirm, the sick, the gray-haired grandsire 
 and prattling child. 
 
 Tiio movement commended itself to the different 
 churches, and has received the endorsation of the 
 International and World's Sunday-school Conven- 
 tions. * The number," says Dr. Hazard, " is rapidly, 
 even phenomenally, growing, and the suggestion is 
 that soon there will not be a Sunday-school which 
 pretends to be well equipped which will not have its 
 Home Department." 
 
 The Home Department is a provision whereby per- 
 sons unable to attend the Sunday-school may have its 
 benefits brought to their homes. In this way the 
 
y. 
 
 SUNDAY-SCHOOLS. 
 
 879 
 
 layman, 
 bounda- 
 walls of 
 ) parish. 
 Associa- 
 there is 
 le barn ; 
 to throw 
 [Christian 
 j; where 
 ng some- 
 gills can 
 
 . It was 
 I Sunday- 
 ed so as 
 se of all 
 yrandsire 
 
 different 
 of the 
 Conven- 
 rapidly, 
 :estion is 
 I which 
 have its 
 
 reby per- 
 
 have its 
 
 way the 
 
 "shut-ins," the prisoners of God's providence, the 
 sick, and the afflicted, the aged and infirm, mothers 
 having the care of young children, or engrossed ■ a 
 household duties, domei^tic servants, persons in hos- 
 pitals, asylums and similar institutions, may be reg- 
 ularly visited, supplied with Sunday-school litera- 
 ture, and enrolled with the school. So, too, the 
 " shut-outs," the great army of commercial travellera, 
 the railroad conductors, brakemen, engineei's, news- 
 boysi, railway postal clerks, telegraph opemtoi's, hotel 
 clerks, drug clerks, steamer officere and employees, 
 army ifficei-s and soldiers, civil engineers a»id their 
 assistants, boatmen, and the like. 
 
 " Some families are situated so far from church and 
 Sunday-school that they cannot attend either service, 
 or more than one. Others are in small communities 
 where there are no church or Sunday-school privileges, 
 or live in localities where they are isolated from all 
 the benefits of society. To such families the Home 
 Department is an inestimable boon. It brings them 
 into connection with thousands of othera. They feel 
 the impulse of the spiritual life which throbs in the 
 church and Sunday-scho 1. This mental and moral 
 stimulus is just what they need. It is like bringing 
 into the home a telegraph wire which connects it 
 V .th the great world without, though it may be upon 
 some lonely mountain top or in some unfrequented 
 vale." 
 
 Nor is this movement confined to the United States 
 and Canada. It has been adopted in Austria, Ger- 
 many, Russia and even in India. To Austria it is 
 peculiarly adapted, for the laws prohibit independent 
 
 
 
380 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 or officially unrecognized meetings, so that the Home 
 Department can accomplish what cannot be done 
 through the Sunday-School. 
 
 Nor are the prisoners in the jails, penitentiaries 
 and reformatories forgotten in this Sunday-school 
 instruction. In almost all these institutions devoted 
 teachers are seeking to impart instruction week by 
 week in the Word of God. The stranger within the 
 gates, the Chinese, Japanese, Syrians, foreignei-s of 
 every name and tongue also receive the ministrations 
 of the Sunday-school. 
 
J Home 
 e done 
 
 1^ 
 
 BIBLE 80CIETIES. 
 
 881 
 
 ntiaries 
 ^-school 
 ievoted 
 eeek by 
 ihin the 
 ^ners of 
 tvations 
 
 CHAPTER XLIII. 
 
 BIBLE SOCIETIES. 
 
 The nineteenth century has been specially char- 
 acterized by the great diffusion of religious literature. 
 The most remarkable form which this has taken has 
 been an en ^rmous multiplication of copies of the 
 Word of God. This is not merely the result of the 
 commercial enterprise of great publishing houses, but 
 also of societies specially organized to print in many 
 hundreds of languages and dialects God's message to 
 men. 
 
 While such societies are a special note of this 
 century, long before its dawn similar work was carried 
 on. As early as 1663 the Society for Propagating 
 the Gospel in New England bore the expense of 
 printing Eliot's Indian Bible. In 1698 the Society 
 for Promoting Christian Knowledge was established 
 in Great Britain. An important part of its work was 
 tlie spread of the Bible and of the Cliurch of England 
 Prayer Book at home and abroad. It published the 
 Bible in English, Welsh, Manx and Arabic. 
 
 The Society for the Propagation of the Gospel in 
 Foreign Parts, organized in 1701, had special refer- 
 ence to the American colonies. Its main instrument 
 
882 BEU0I0U8 PBOORESS IN THE CENTURY. 
 
 
 ¥\ 
 
 ii 
 
 t I 
 
 > 5 
 
 
 for this purpose was the wide diffusion of the Holy 
 Scriptures. The Scottish Society for Propagating 
 Christian Knowledge, organized in 1709, promoted 
 similar work by similar methods especially in the 
 Scottish islands and highlands, and in those parts of 
 North America chiefly settled by Scottish emigrants. 
 It circulated largely Bibles in the Gaelic tongue. 
 
 On the continent of Europe the Canstein Bible 
 Institute, founded in 1712 by the Baron of Canstein, 
 formed a part of Francke's Institute at Halle, Ger- 
 many. It still continues in vigorous operation, and 
 has circulated many millions of copies of the Word 
 of God. The Naval and Military Bible Society was 
 formed in London, in 1780, chiefly to distribute the 
 Scriptures among the soldiera and sailors of the 
 British army and navy. The Society for the Support 
 and Encouragement of Sundaynschools, begun in 
 1785, distributed gratuitously great numbers of the 
 Bible and New Testament among the schools of the 
 United Kingdom. A similar society, established in 
 Dublin in 1792, did a similar work among the poorer 
 classes of Ireland. The same year a French Bible 
 society was founded in I^ondon for the circulation 
 of the Scriptures in France. The French Revolution, 
 however, prevented its successful operation. 
 
 The Welsh people were notable Bible readers, and 
 an edition of ten thousand Welsh Bibles, published 
 by the Christian Knowledge Society, was soon 
 exhausted. The Rev. Thomas Charles, of Bala, a 
 leader among the Welsh Calvinistic Methodists, after 
 
BIBLE SOCIETIES. 
 
 3S3 
 
 vain efFort8 to obtain a sufficient number of copies of 
 the Scriptures to feed the famine of the Word of 
 God, proposed to organize a society for that purpose. 
 
 The suggestion evoked a warm response. The 
 question was raised, " If for Wales, why not for the 
 kingdom and for the world?" A public meeting 
 was held March 7, 1804, at the London Tavern. 
 Three bundled persons were present of various 
 denominations. Churchmen arid Dissenters. The re- 
 sult was the organization of the British and Foreign 
 Bible Society, which began operations with a sub- 
 scribed fund of £700. 
 
 Here was a platform on which all denominations 
 could meet and work for a common object, namely, 
 the circulation of the Word of God, without note or 
 comment, at home and abroad. Soon an edition of 
 twent}'^ thousand Bibles was published to supply the 
 needs of the principality of Wales. The art of 
 stereotyping had just been invented, which greatly 
 facilitated the printing of large editions. " When, in 
 1806, the first wagonful of Bibles came into Wales," 
 says Dr. Schoel, *■*' it was received like<the ark of the 
 covenant ; and the people, with shouts of great joy, 
 dragged it into the city." In the Highlands of 
 Scotland the society distributed the Bible in an 
 improved Gaelic translation. 
 
 " But it has not forgotten that it is a foreign as 
 well as British Bible Society. It has sent its agents 
 everywhere ; it has excited a world-wide interest in 
 the Word of God, and especially in mission fields is 
 
 1*1 
 
 I 
 
 III 
 

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 884 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 supplying the pure water of life unto millions of 
 thirsty souls." 
 
 Roman Catholics for a time co-operated with this 
 work, but a society of their own was formed at 
 Ratisbon in 180o for the circulation of the Scriptures 
 in the German tongue. This was abolished by a 
 Papal bull in 1817. Another at Presburg, for cir- 
 culating the Scriptures in Hungarian, was in like 
 manner suppressed. The Berlin Bible Society was 
 founded in 1806, and was converted into the Prussian 
 Bible Society in 1814. An important Bible Society 
 was also established in Switzerland, at Basle, in 1812. 
 The Russian Bible Society, authorized by an imperial 
 ukase in 18 3, was suspended by the same authority 
 in 1826. A Protestant Bible Society was established 
 in its place. The kings of Prussia, Bavaria, Sweden 
 and Wiirtemberg have been patrons of Bible societies. 
 Such societies have also been established in the 
 Netherlands, Denmark, Iceland and in almost all 
 parts of the civilized globe. 
 
 Even the excellent objects of the British and For- 
 eign Bible Society were not pursued without opposi- 
 tion. It was thought dangerous to put the Bible, 
 without note or comment, into the hands of the 
 laity, and especially of the heathen. The most seri- 
 ous trouble, however, came in connection with the 
 Apocrypha. At first the Bible printed for the Can- 
 stein Society contained the Apocrypha ; but in 1811 
 attention was called to this fact, and the committee 
 determined to exclude it. The consequence was 
 
BIBLE SOCIETIES. 
 
 385 
 
 that the soc Lies upon the continent where the 
 Apocrypha was universally used, and of which the 
 British society had founded over fifty, separated 
 themselves from the parent society. 
 
 The refusal of the British society in 1831 to alter 
 its constitution so as to exclude non-Trinitarians, 
 and to withdraw from circulation in Fmnce, Spain 
 and Portugal Bibles translated from the Vulgate, 
 led to the formation of the Trinitarian Bible Society, 
 which, however, has been of exceedingly limited 
 operation. 
 
 The British and Foreign Society has generously 
 aided the publication of the Scriptures in many 
 lands and many tongues. The lonely missionaiy or 
 translator, working in isolation and solitude, often 
 reducing the language to writing for the first time, 
 finds the result of his labors adopted, printed and 
 published by this great society, which, without a 
 single missionary of its own, yet proclaims the 
 oracles of God more widely than any other organiza- 
 tion in the world. 
 
 One of these Bibles is printed in the syllabic char- 
 acter invented by the Rev. James Evans, a Metho- 
 dist missionary in the Hudson's Bay Territory of 
 Canada. By the use of a series of characters repre- 
 senting syllables of the Ojibwa tongue, their lan- 
 guage has been for the first time reduced to writing. 
 So simple are these characters that the missionary, 
 by inscribing them upon a rock or tracing them in 
 the sand, may in a few days teach savage tribes to 
 

 
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 fi S' 
 
 't 
 
 INtl 
 
 1 
 
 ml 
 
 
 II ' 
 
 1 
 
 386 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 read the oracles of God in their own mother tongue 
 wherein they were boi-n. 
 
 Mr. Evans cut his first type from the lead that 
 was wrapped around the tea chests that came to the 
 Hudson's Bay posts. His ink was gunpowder mixed 
 with water, and his paper the inner bark of the birch 
 tree. Tha Bible society has printed the Scriptures 
 in this syllabic character, which is understood over 
 an area nearly as large as the whole of Europe. 
 Hymn books, the Pilgrim's Progress^ and other re- 
 ligious literature are also published in this tongue. 
 When Lord Dufferin was told of the achievements 
 of this humble and little-known missionary, he de- 
 clared that many a man lies in Westminster Abbey 
 who has not done as much for mankind. 
 
 " In 1777, during the Revolutionarj'- War,'* says 
 Dr. S. M. Jackson, " Congress were memorialized to 
 print thirty thousand copies of the Bible in order to 
 supply the demand. Owing to tlie want of type and 
 paper, they could not be printed. Hence the Com- 
 mittee on Commerce was empowered to import 
 twenty thousand copies from Holland, Scotland or 
 elsewhere, at the expense of Congress. In conse- 
 quence of the embargo prevailing at the time, this 
 scheme conld not be carried out ; and in 1782, on 
 anotlier memorial, a committee reported, recommend- 
 ing a Bible printed by Robert Aitken in Phila- 
 delphia. 
 
 " But Bibles were not in those times printed in 
 sufficient quantity, nor at low-enough prices, for the 
 poor. In 1808 the first organization for the supply 
 of the Bible was formed in Philadelphia. The idea 
 was r iickly taken up everywhere ; so that in June, 
 
BIBLE SOCIETIES. 
 
 387 
 
 1816, a hundred and twenty-eight Bible societies 
 were reported. The credit of the idea of uniting 
 these societies into one seems due to the Rev. Samuel 
 J. Mills, who reported the spiritual destitution of the 
 West and Southwest in 1815 ; but the first one to 
 take active measures in such a direction was the 
 Hon. Elias Boudinot, President of the New Jersey 
 Bible Society, who, on Januaiy 1, 1816, made the 
 fii-st public communication in favor of a national 
 Bible movement." 
 
 Hi 
 
 i' 
 
 In 1816 a convention was held for that purpose. 
 Sixty delegates, representing twenty-eight Bible so- 
 cieties of various sections of the country, and of 
 various denominations (Congregfitional, Presbyte- 
 rian, Protestant-Episcopal, Methodist-Episcopal, Re- 
 formed Dutch, Baptist and the Society of Friends), 
 met, and adopted a constitution and elected the offi- 
 cers and board of managers. It received the title of 
 the American Bible Society. 
 
 1847 the managers of this society found that their 
 Bibles and those of England had many small dis- 
 crepancies, which embarrassed the proof-readers. A 
 thorough collation was therefore made. Though 
 the number of variations or discrepancies noted in 
 the text and punctuation of tlie six copies compared 
 fell but a little short of 24,000, yet not one of the 
 entire number marred the integrity of the text or 
 affected any doctrine or precept of the Bible. " Not 
 one reader in a thousand," says Dr. Hodge, " would 
 notice the alterations, unless they were pointed 
 out." In the fall of 1856 the Rev. A. C. Coxe, then 
 
! 
 
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 ; I 
 
 388 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 of Baltimore, afterwards Bishop of Western New 
 York, questioned the right of the society to make 
 these alterations, and it was decided that King 
 James's vei-sion must be the standard which they 
 would maintain. 
 
 The American and Foreign Bible Society was or- 
 ganized in Philadelphia in 1836 by representatives 
 of the Baptist Church. It translates the Greek 
 words baptismos and haptiso " immersion " and " im- 
 merse," instead of translating them in the words 
 " baptism " and " baptize," like the other Bible soci- 
 eties. It supports Bible readei-s and distributers in 
 India and among the freedmen in the South. 
 
 The American Bible Union was organized in 1850. 
 Its object is " to procure and circulate the most 
 faithful versions of the Sacred Scriptures, in all lan- 
 guages, throughout the world." It, therefore, sought 
 to revise the sacred text in accordance with the latest 
 scholarship in Bible criticism. 
 
 Note.— According to trustworthy estimates, 280,000,000 
 copies of the Bible have been printed by seventy-three 
 Bible societies during the nineteenth century. Of these the 
 British and Foreign Bible Society has issued 160,000,000 copies. 
 The American Bible Society, since its foundation in 1836, has 
 issued 66,000,000 copies. 
 
 il 
 
lY. 
 
 3rn New 
 to muke 
 at King 
 ich they 
 
 r was or- 
 mtatives 
 e Greek 
 nd " im- 
 e words 
 ble soci- 
 tuters in 
 
 in 1850. 
 he most 
 L all lan- 
 I, sought 
 tie latest 
 
 30,000,000 
 nty-three 
 these the 
 00 copies. 
 1836, has 
 
 RELIGIOUS TRACT SOCIETIES 
 
 889 
 
 CHAPTER XLIV. 
 
 RELIGIOUS TRA.CT SOCIETIES. 
 
 In addition to the circulation of the Scriptures 
 without note or comment, very great religious enter- 
 prise has been shown in the circulation of short, tei-se, 
 plain statements of religious truth in the form of 
 tracts. Tliis method is by no means confined to this 
 century, but has been practised in every time of re- 
 ligious awakening, even long before the discovery of 
 the art of printing. It has been asserted, indeed, 
 that John Wyclifife was the greatest tract-writer that 
 ever lived. A continual stream of pamphlets and 
 short religious treatises flowed from his pen. Two 
 hundred of them were in circulation in Bohemia 
 alone. Diligently transcribed and passed from hand 
 to hand by Lollard packmen and preachei-s, they did 
 much to mould the religious life of Great Britain, 
 Bohemia and other lands long before the period of 
 the Protestant Reformation. 
 
 Luther, too, was a diligent writer of tracts. From 
 his castle eyrie at the Wartburg he sent forth in a 
 single year one hundred and eighty-three strong, 
 sturdy pamphlets whose very words were half battles. 
 So also from the pens of Melanchthon, Zwingle, Cal- 
 vin, Knox, Farel, Bucer, CEcolampadius and many 
 
 ^u 
 

 |i' ^ 
 
 390 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 othei"s of the Fathers of the Reformation, flowed a 
 continual stream of religious tracts. 
 
 In the beginning of the eighteenth century the 
 Society for Promoting Christian Knowledge was 
 founded to disperse botli at home and abroad Bibles 
 and tracts on religion. It is wholly connected 
 with the Church of England, and continues to pub- 
 lish a vast amount of popular literature, reaching an 
 issue of over ten millions in a year. 
 
 The fjimous Puritan Divine, Joseph AUeine, dis- 
 tributed gratuitously thousands of books, catechisms 
 and prayers ; and his Alarm to the Unconverted, of 
 which, in Calamy's tune, above seventy thousand 
 copies had been sold, was manifestly written for 
 gratuitous distribution. Richard Baxter's Call to the 
 Unconverted was another tract which was largely cir- 
 culated, some twenty thousand copies being distrib- 
 uted in less than a year. 
 
 In 1742 John Wesley began the publication of 
 tracts and books on a very extensive scale. " He 
 not only wrote more tracts than any other man of the 
 age," says Dr. Stevens, " but began their circulation 
 by his preachers throughout the United Kingdom.'' 
 In 1782 Wesley and Coke instituted the " Society 
 for the Distribution of Religious Tracts among the 
 Poor." 
 
 ii 
 
 1 !j 
 
 " In 1750," savs the Rev. Franklin Noble, " the 
 ' Societ)' xor Promoting Religious Knowledge Among 
 the Poor ' was organized in London, and was the 
 
RELIGIOUS TRACT SOCIETIES, 
 
 391 
 
 first publishing society in which members of differ- 
 ent religious denominations were united. In 1756 
 societies were established at Edinburgh and Glasgow 
 for similar objects, and for several years circulated 
 many religious publications ; but eventually they, as 
 well as the London Society, declined. 
 
 *' In 1795 Miss Hannah More commenced at Bath 
 a monthly series of short religious tales which she 
 named the Cheap Repository^ of which two million 
 copies were sold the first year. In it was published 
 the widely popular story of The Shepherd of Salis- 
 bury Plain. Mrs. Rebecca Wilkinson, of Clapham, 
 Surrey, also wrote and published many small books 
 and tracts. The Philanthropic Society printed for 
 her in the course of a few yeara, commencing with 
 1792, four hundred and forty thousand two hundred 
 and fifty copies of books and tracts." 
 
 In 1793 the " Religious Tract Society," or as it is 
 now called tlie " Religious Tract and Book Society 
 of Scotland," was founded in Edinburgh by the Rev. 
 John Campbell, a missionary to Africa. 
 
 The most comprehensive and successful of all these 
 societies, however, dates from the last year of the 
 century. It originated in the laboi-s of the Rev. 
 George Burder, of Coventry, who had begun print- 
 ing tracts on his own account in 1781, of a more di- 
 rectly religious chaiacter than those of Miss Hannah 
 More. He continued their occasional issue in con- 
 nection with some friends for several years, and then 
 convened a meeting of ministers by whom the society 
 was established under its present name — "The Lon- 
 don Religious Tract Society." Its first meeting was 
 held in Surrey Chapel, the Rev. Rowland Hill exert- 
 
 i'l- 
 
392 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ing much influence in the estjvblishment of the so- 
 ciety. 
 
 i^ 
 
 " At the outset," writes Dr. S. G. Green, for many 
 years secretary of the society, " the production of 
 tracts was the only aim ; and the value of the method, 
 as well as the appropriateness and interest of the firat 
 publications issued, led to a speedy enlaigement of 
 the work beyond the anticipations of its early pro- 
 moters. Very early in the history of the society 
 it was adopted as a fundamental rule that its 
 managers should be taken in equal numbers from 
 the Church of England and from the ranks of 
 non-conformity. The experience of a hundred years 
 has shown that it is not only possible, but easy, for 
 all to labor together in this work, without any com- 
 promise of individual opinions, or any entanglement 
 in doctrinal or ecclesiastical dispute." 
 
 Nor liPs this comprehensi rtness been evinced only 
 in one special work. It was in the committee room 
 of the Religious Tract Societv, at the close of the 
 year 1802, that the British and Foreign Bible Society 
 was originated, and on Tuesday, February 1, 1803, 
 that its rules were finally adopted ; the diffusion of 
 the streams thus naturally leading to the fountain- 
 head. From the first, the two societies have labored 
 together in brotherly union for the evangelization of 
 the world. 
 
 " Every tract," continues Dr. Green, " bef re adop- 
 tion by the society, is submitted to the whole com- 
 mittee and decided on by vote. It is required that 
 
tY. 
 
 f the 80- 
 
 or many 
 ctioM of 
 method, 
 the fii'st 
 meiit of 
 irly pro- 
 society 
 that its 
 3 IS from 
 [inks of 
 ed years 
 3asy, for 
 ,ny com- 
 giement 
 
 ;ed only 
 ee room 
 5 of the 
 
 Society 
 1, 1803, 
 ision of 
 )untain- 
 
 labored 
 ation of 
 
 ve adop- 
 le com' 
 ed that 
 
 RELIGIOUS TRACT SOCIETIES. 
 
 393 
 
 the narratives in these tracts should be literally true. 
 Fiction, it is held, lias its becoming place in litera- 
 ture ; but a tract, to win the higliest usefulness, 
 should deal with real personages and actual experi- 
 ences. Of the tracts produced under these condi- 
 tions, there are now niany thousands on the society's 
 catalogue, from the single page liand-bill to the 
 important series of present-day tracts, in which 
 some of k.iie foremost scholars and thinkei-s have em- 
 ployed their pens for the defence of the Christian 
 faith." 
 
 The work of the society has extended far beyond 
 that of circulating tracts. The publication of books 
 v/as gradually introduced. These were at first abridg- 
 ments of standard works, as those of the Puritan 
 divines. Subsequently concise commentaries on the 
 Scriptures, Bible dictionaries and Concordance, Bible 
 hand-books and the like, have had a very large cir- 
 culation. Books of piety and devotion have had an 
 enormous sale. The Rev. John Angell James's 
 Anxious Enquirer^ for instance, circulated over a 
 million copies. Bunyan's Pilgrim's Progress has 
 been issued in sixty-five languages, mainly by the 
 society's aid. The juvenile tales, as those of Hesba 
 Stretton, have circulated by the million, many 
 of them in penny editions. The aid of pictorial 
 illustration has been invoked, immensely populariz- 
 ing the books and tracts. The periodicals of the 
 society have also become a very important part of 
 its work and have reached an enormous circula- 
 tion. 
 

 394 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 u 
 
 1 } 
 
 The Religious Tract Society is also a great mis- 
 sionary insti . For the furtherance of its high- 
 est purpose^, ^.ie committee make every week 
 largo grants of tracts to distributers at homo and 
 abroad, either altogetlier gratuitously or at a con- 
 siderable reduction in price. One circumstance that 
 contributes no little to its usefulness is, that it has 
 at its back, so to speak, a vast army of Christian men 
 and women who are voluntarily engaged in circu- 
 lating publications, often accompanying the silent 
 message with the living voice, and so in a twofold 
 manner acting tlie part of evangelists. Tracts are 
 supplied in unstinted numbers for missionary efforts 
 of every kind, for hospital and work-house visitation, 
 for emigrant and other ships, for soldiers on service 
 abroad, and for settlers in the British colonies all 
 over the world. 
 
 " The society publishes, or aids the publication of, 
 tracts, books and periodicals in nearly two hundred 
 languages and dialects, and is, in fact, an auxiliary 
 to every Protestant missionary society. The methods 
 by which it acts are very various. The societies and 
 missions thus aided are naturally, for the most part, 
 English ; but those of the United States and of Ger- 
 many to a large extent share also in the benefit. Im- 
 portant societies at Paris, Toulouse, Basle, Berlin, 
 Hamburg, Gernsbach (Black Forest), Stockholm, 
 Christiania and other places, carry on their several 
 plans of publication and distribution : the London 
 Tract Society being in various ways the helper of 
 all." " The Religious Tract Society," continues 
 Dr. Green, " has spent for foreign work £733,933 
 and its total circulation in all languages thirty-three 
 thousand millions." 
 
 The Wesleyans and the Baptists have also special 
 organizations for tract-work. Christian woikers con- 
 nected with Mildmay Park in London, and various 
 
lY. • 
 
 :reat mis- 
 its liigli- 
 vy week 
 0111 e and 
 t a coii- 
 iiice that 
 at it has 
 tian men 
 in ciicu- 
 he silent 
 twofold 
 'lacts are 
 ly efforts 
 isitation, 
 1 service 
 onies all 
 
 iation of, 
 
 hundred 
 
 luxiliary 
 
 methods 
 
 3ties and 
 
 )st part, 
 
 1 of Ger- 
 
 fit. Im- 
 
 Berlin, 
 
 ►ckholm, 
 
 several 
 
 London 
 
 el per of 
 
 ontinues 
 
 ; 733,933 
 
 ty-three 
 
 ) special 
 j;ers con- 
 various 
 
 RELIGIOUS TRACT SOCIETIES. 
 
 395 
 
 sections of Plymouth Brethren, publish many tracts. 
 The Stirling Tracts, at first prepared and printed by 
 the private enterprise of the late Mr. Peter Druni- 
 mond, a wealthy seed merchant in that town, are 
 circulated by millions. A Dublin Tract and Hook 
 Repository was, until lately, carried on with a 
 special view to Ireland. Many publishers in Eng- 
 land and Scotland find it remunerative to publish 
 "leaflets" — miniature tracts — or single hymns, 
 chiefly for enclosure in lettei*s. A vJist circulation 
 is thus secured in the correspondence of relatives 
 and friends, and much good is accomplished in a 
 quiet w:iy, of which no statistics can be given. The 
 power of the press, indeed, only begins to be under- 
 stood as a means of counteracting error, of diffusing 
 truth, and, in the largest sense of the phrase, of 
 preaching Christ's Gospel. 
 
 The most important of the tK, )t societies of Con- 
 tinental Europe is the Hamburg Tract Society, organ- 
 ized in 1836, which has issued many copies of its 
 publications. There are Jilso tract societies sup- 
 ported by all branches of the Protestant Church in 
 Paris, Lausanne, Toulouse, Brussels, Geneva and 
 other continental cities. 
 
 The first riligious publication society in the 
 United States was the " Methodist Book Concern," 
 originally established in Philadelphia, which issued 
 its first publication in 1789. The Rev. Dr. John 
 Stanford published tracts in New York in 1786. In 
 1803 the Massachusetts " Society for Promoting 
 
 ■tifl 
 
In! n *''~' 
 
 I ^ ' 
 
 
 w 
 
 I i.r 
 
 Mil 
 
 lll't 
 
 I 
 
 'f 
 
 
 396 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Christian Knowledge " was formed. This seems to 
 liave been the earliest undenominational tract society 
 organized in America. Subsequently numerous local 
 societies sprang into existence, of which the ** Re- 
 ligious Tract Society " of New York, founded in 
 1812, and the "New England Tract Society" at 
 Andover, in 1814, seem to have been the most effi- 
 cient. The latter grew rapidly, and in 1823 changed 
 its name to the " American Tract Society," and 
 shortly thereafter its location to Boston, greatly en- 
 larging its operations. 
 
 In 1825 the " American Tract Society " was or- 
 ganized in New York, and was intended to unite the 
 local societies then in existence as far as possible as 
 auxiliaries. The Boston Society became a branch of 
 it. This union continued till May, 1859, when, in 
 consequence of the dissatisfaction of a considerable 
 number of the members in New England and else- 
 where at the hesitation of the American Tract Society 
 in New York to publish tracts or treatises on the sub- 
 ject of slavery, the two societies resumed their inde- 
 pendent organizations. 
 
 The American Tract Society in New York, own- 
 ing a large building in Nassau and Spruce Streets, 
 called the " Tract House," manufactures its publica- 
 tions, and has become one of the largest of the na- 
 tional benevolent societies of the country. In 1842 
 the society commenced its colportage system, which 
 it has maintained up to the present time. 
 
 *' The foreign work of the society is mainly carried 
 
RELIGIOUS TRACT SOCIETIES. 
 
 897 
 
 on by tliu aid of missionaries at seventy different 
 stations in the nominally Christian, Mohammedan 
 and heathen world. At the principal mission cen- 
 tres committees are formed, each member represent- 
 ing one of the several denominations there laboring, 
 and these prepare and recommend the tracts proper 
 for publication by this society ; and to these unde- 
 nominational and soul-saving lK)oks the annual grants 
 of the society are devoted." The society has printed 
 more or less, at homo and abroad, in over one hun- 
 dred and fifty languages and dialects, a work which 
 has borne a very considerable part in conquering 
 heathendom for Christ. 
 
 The American Tract Society, Boston, in 1858, re- 
 sumed for some years its separate organization and 
 work, chiefly for greater freedom of action respect- 
 ing slavery, but since 1878 again co-operates with 
 the national society. The Western Tract and Book 
 Society of Cincinnati also co-operates with the society 
 at New York. 
 
 11 
 
' 
 
 f ■ 
 
 i: 
 
 ii i ' I 
 
 I 
 
 398 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 CHAPTER XLV. 
 
 KAISERSWERTH AND THE DEACONESS MOVEMENT. 
 
 As one sails up the lower Rhine, with its flat 
 banks bordered by green meadows, and fringed with 
 scattered poplars, he may see, a few miles below 
 Diisseldorf, a strange flag floating from the tower of 
 an old windmill. This bright blue flag bears, not the 
 fierce and truculent-looking eagle of Germany, but a 
 white dovo with an olive branch. This beautiful 
 emblem of peace tells us that we are approaching the 
 village of Kaiserswerth, in Rhenish Westphalia, the 
 birthplace of one of the most remarkable religious 
 movements of the nineteenth century. 
 
 In over seventy of the towns and cities of Germany 
 there are stations of the Kaiserswerth deaconesses. 
 In the poorest parts of these cities and towns the 
 blue gowns, white caps and calm, pure faces of these 
 sisters of the people, going on messages of mercy to 
 the sick and suffering, are a familiar sight. In 
 Alexandria, Cairo, Jerusalem, Beyrout, Smyrna, 
 Bucharest, Buda-Pesth, Florence and elsewhere, 
 there are also Kaiserswerth hospitals or schools. 
 
 Kaiserswerth is a small, quaint village, whose 
 stone houses line a clean, well-paved street. The 
 
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 PHARAOH'S TREASURE, PETRA. 
 
 The most ornate and elaborate strnctiire in the roek-liewn city of I'etm. Tiie entire 
 arciiiteoture is carved from native rock. 
 
THE DEACONESS MOVEMENT. 
 
 399 
 
 Mother-House is a long stone building, three stories 
 high, with many windows in its rather unpicturesque 
 fa9ade. On the pediment are the appropriate words 
 in German : " I was sick and ye visited me." 
 
 One is received by a bright-eyed, pleasant-faced 
 sister, in a dark blue dress and cape, with a white 
 diaphanous cap which is not at all unbecoming. 
 On the wall of the reception-room hangs an engraved 
 portrait of Pastor Fliedner, the founder of the 
 Kaiserswerth institutions, or, as he preferred to be 
 called, the reviver of the apostolic order of deaconesses. 
 
 Visitors go first to the chapel, where the deaconesses 
 daily spend a " silent half-hour " in meditation and 
 prayer. One is struck with the pious German 
 inscriptions, not only in the chapel, but within and 
 without most of the buildings. Among these may 
 be noted as suggesting the inspiration of these pious 
 charities the following : " He bare our sicknesses," 
 " I was naked and ye clothed me, I was sick and ye 
 visited me," " I am the Lord that healeth thee," 
 and others of similar character. On one side of the 
 room is a plain communion table, over which is 
 painted an Agnus Dei, with the words, " Blessed are 
 they which are called to the marriage supper of the 
 Lamb." 
 
 The dormitory contains a number of white-c; "tained 
 beds, the very picture of neatness and cleanliness. 
 Flowering plants in the windows, which look into a 
 quiet court, and biblical pictures on the walls give 
 it a very homelike feeling. Again the simple German 
 
 m 
 
 Tp. . The entire 
 
n\ 
 
 
 400 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 piety is shown by the painted text, " The d.irkness 
 and the light are both alike unto thee." 
 
 Another homelike house, which bears the name of 
 *' Evening Rest," is a place of refuge and succor 
 for the worn-out deaconesses who return from their 
 distant fields of labor to spend their closing days in 
 quiet in this Mother-House. In one of these rooms 
 is a beautiful fresco of Our Lord, to whom a tired 
 dove is flying for refuge. Below is the inscription, 
 " There remaineth a rest to the people of God." 
 
 One cannot fail to be struck with the domestic 
 character of the homes. The motto of the order is 
 "Pray and Work." A most salutary mental and 
 moral tonic is constant employment, especially garden 
 work in the open air. 
 
 The touch of poetry in the Kaiserswerth organiza- 
 tion gives it a special charm. For instance, the 
 " Paul Gerhard " home for lonely and invalid women 
 was opened on the two-hundredth anniversary of the 
 death of the pious poet. The rooms are decorated 
 with comforting and inspiring verses of his hymns in 
 gold-colored letters. 
 
 When the bell calls to prayer the sisters come 
 trooping from all quarters for the " silent half-hour." 
 Many are young and pretty, with bright eyes and 
 apple cheeks, and all have a look of sweet content on 
 their faces. The conference room, where they meet 
 every week for consultation, has a smoothly sanded 
 floor and like all the apartments is scrupulously 
 clean. 
 
 ^I0 n >. u uut ufm^^Mimmm 
 
THE DEACONESS MOVEMENl'. 
 
 401 
 
 In the school for probationers every effort h.is been 
 made to reproduce the conditions of family life. A 
 cottage among the hills near Kaisers werth, where the 
 overwrought sisters may retreat from time to time, 
 bears the appropriate name of Salem. The schools 
 for training family servants, of which there are 
 several in Diisseldorf, Berlin, and elsewhere, are 
 named " Martha's Home." 
 
 A place of special interest is the small summer- 
 liouse in the old-fashioned garden. Tliis was really 
 the cradle of the many institutions established by 
 Pastor Fliedner. It is a homely little structure c iy 
 twelve feet square, with a steep, red-tiled roof and 
 backed by a group of ever-whispering poplars. Here 
 from the prison of Werden came one day, September 
 17, 1833, a discharged prisoner named Minna, seeking 
 help from the good pastor to live once more an honest 
 life. He had no means of his own but he could not 
 refuse her request, and placed her in this small house. 
 She was soon joined by another penitent. There was 
 no sleeping room except a very small garret to which 
 there was not even a flight of steps. At night a 
 ladder was placed against the attic window and the 
 two women climbed to the room in the roof. This 
 small house is now a sort of memorial chamber, and 
 contains a beautiful bust in bronze of Pastor Fliedner, 
 and an oil portrait of his wife, who died Good Friday, 
 1892, and who was greatly beloved by the whole 
 sisterhood. These manifold charities are now ably 
 administered by Pastor Disselhoff. 
 
im 
 
 11;' 
 
 m i 
 
 ^ 
 
 402 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Of pathetic interest is the peaceful " God's Acre," 
 where sleep nearly one hundred of the sisters, many of 
 whom had returned from distant lands to die in tlio 
 " House of Evening Rest," and to be buried in this 
 quiet spot. Tlie funeral slabs of the sisters are all 
 of uniform size sloping to the east — the silent sleepe'-s 
 thus awaiting the resurrection morning. Each slab 
 bears simply a dove and cross, the name of the 
 deceased, and the text from which her funeral dis- 
 course was preached. The grave of Pastor Fliedner 
 bears the inscription, '* Theodore Fliedner, through 
 the grace of God, the reviver of the Apostolic Order 
 of Deaconesses ; Born at Epstein, 1800, Died at 
 Kaiserswerth, 1864. * Come, ye blessed of my Father, 
 inherit the kingdom prepared for you.' " 
 
 There are four large hospital buildings, one a 
 handsome red brick hospital for children, in front of 
 which is a statue of the late Kaiser Fiederick III., a 
 patron of the hospital, carrying a cliild in his aims. 
 Near by is a beautiful children's garden in a glen 
 with an artificial rockery, made, explained a good 
 sister, to give variety to the rather monotonous land- 
 scape of the lower Rliine. There is also a large 
 lunatic asylum for women, with two hundred 
 beds ; and a very interesting orphanage for the chil- 
 dren of deceased missionaries and other clergy- 
 men. 
 
 The Kaiserswerth institute is emphatically a child 
 of Providence. Curiously enough the old church 
 seal of the town represents a sturdy tree with the 
 
 i ii : « i 
 
's Acre," 
 , many of 
 ie in tho 
 i in this 
 rs are all 
 i sleepe'-s 
 ^ach slab 
 3 of the 
 leral dis- 
 Fliedner 
 through 
 ic Order 
 Died at 
 T Father, 
 
 , one a 
 front of 
 k III., a 
 is arms. 
 n a glen 
 
 a good 
 us land- 
 a large 
 lundred 
 he chil- 
 
 clergy- 
 
 a child 
 church 
 ith tho 
 
 THE DEACONESS MOVEMENT. 
 
 403 
 
 inscription, Gran. Cynap. Cres. Arbor, "The 
 mustard seed becomes a tree." Tho story of its 
 growth is one of fascinating interest. From the 
 small beginning of that rustic summer-house have 
 sprung, not only the many noble charities of the quiet 
 Westphaliaii village, but nearly two hundred deaco- 
 ness hospitals and institutions in four continents of 
 the globe. 
 
 As is well known no vows are taken by the sisters. 
 The deaconess can return to domestic life or to aged 
 or sick parents at any time. She receives no salary 
 — merely her dress and board, and a small sum for 
 pocket money. She is not allowed to accept presents 
 from her patients. But in case of si* ^aiess the institu- 
 tion provides for her wants. She has entire control 
 of her fortune, if she have one, which after her death 
 goes to her legal heirs. 
 
 The sisters enter the diaconate, after due probation, 
 of their own choice. The written consent of parents 
 or guardian is required from every candidate. She 
 • promises to be true to her calling and to live in the 
 fear of God according to His Word. The sisters accept 
 of their own free will the post of labor chosen by the 
 authorities. In case of infectious diseases or other 
 laborious task they are asked if they have any objec- 
 tion to accept the work ; but in no instance has a 
 refusal been known. 
 
 The simple theology of the Kaiserswerth deacon- 
 esses has been embodied in a few rough metrical lines, 
 which have been thus rendered : 
 
404 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 
 f; 
 
 j; 
 hi 
 1:1 
 
 The only ground whereon we stand 
 Is Christ, and His most precious blood ; 
 
 The only aim of all our band 
 Is Christ, our highest, only good ; 
 
 The only word we understand 
 Is His own living, mighty Word. 
 
 The expenses of the Kaiserswerth Mother-House 
 are nearly one liundred thousand dollars a year. 
 About seventy-five per cent, of this is derived from the 
 patients' fees, the sale of books, and the circulation 
 of tlie Volka-Kalendar, which reaches over one 
 hundred thousand copies a year. 
 
 In 1864 Bishop Gobat, of Jerusalem, asked to have 
 some deaconesses sent to him to nurse the sick 
 suffering from an epidemic in that city. The sisters 
 found their lirst home in the house of a Turk, on 
 Mount Zion, and soon hundreds of patients of many 
 nations received treatment within its walls. In the 
 beautiful Talitha Kumi, or Children's Home, on 
 Godfrey's Hill outside the wall, nearly one hundred 
 girls are trained in intelligence and piety. 
 
 In that crowded oriental city, Smyrna, the rendez- 
 vous of ail nations, where seventeen different lan- 
 guages are spoken, a school and hospital have also 
 been established. Another hospital has been opened 
 in Alexandria. During the bombardment of the 
 city in 1882 the sisters were obliged to escape by 
 night with their sick and feeble patients, making 
 their way in peril four miles through the burning 
 town. 
 

 IRY. 
 
 I; 
 
 THE DEACONESS MOVEMENT. 
 
 405 
 
 lier-House 
 8 a year, 
 d from the 
 lirculation 
 over one 
 
 ed to have 
 the sick 
 rhe sisters 
 Turk, on 
 s of many 
 s. In the 
 Home, on 
 B hundred 
 
 • 
 he rendez- 
 
 erent Ian- 
 have also 
 en opened 
 it of the 
 escape by 
 s, making 
 Q burning 
 
 In 1860 all Europe was roused by the tidings of the 
 massacre of 14,000 Christians at Mount Lebanon, by 
 the Druses, a half-Mohaminedan and half-lieathen 
 tribe. Thousands of orphans and widows fled from 
 the mountains to Beyrout. In a few weeks ten 
 Kaiserswerth deaconesses were on the spot. Their 
 difficulties were great. Tliey knew not a word of 
 Arabic, but their philanthropic purpose at once pro- 
 cuied them friends, a home was soon provided and 
 money raised for the maintenance of the widows and 
 orplians. 
 
 The present writer visited witli special interest 
 this charming institution, named Zoar, in memory 
 of the escape of some of the Syrian children from 
 a calamity scarce less dreadful than the destruc- 
 tion of Sodom. Here over fifteen hundred Syrian, 
 Arab, Maronite, Greek and Druse girls have been 
 diligently trained by the kind-liearted, sweet-faced 
 deaconess sisters. Through this training a great 
 change has taken place in the women of Mount 
 Lebanon. Nobler ideas of domestic life and duty have 
 been inspired, and from near and far eager requests 
 have come from the best families in Lebanon and 
 Syria for the education of their daughters in Christian 
 learning and culture. Pleasant it was under the 
 escort of one of the sisters to explore the extensive 
 premises, bakehouse, kitchen, laundry, dormitory 
 and schoolroom, all scrupulously clean, and the 
 reception and schoolrooms adorned with mottoes and 
 decorative pictures. There is also at Beyrout a well- 
 
 :'!,! 
 
 ii 
 
¥■■ 
 
 M 
 
 ii 
 
 4-00 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 equipped Kaiseisweith hospital, where deaconesses 
 nurse annually about six hundred patients of different 
 confessions and creeds. 
 
 The number of sick patients relieved by the Christ- 
 like charities of the Kaisersvverth deaconesses at 
 their various hospitals are many thousands. In Alex- 
 andria alone, in a single year, over twenty-two 
 thousand indoor and outdoor patients have been 
 relieved. In great national calamities, such as war 
 and epidemics, the sisters have been ever ready with 
 their aid. During the Franco-Prussian War Kaisers- 
 vverth sent one hundred and fort3'-fi[ve deaconesses to 
 the battle-fields, besides one hundred and twenty-five 
 to the military hospital at home. During the outbreak 
 of cholera at Hamburg the deaconesses, like angels 
 of mercy, hastened to the scene and ministered with 
 fearless devotion to the sick and dying. They have 
 been an inspiration to Christian charity throughout 
 the world, and many similar sisterhoods on the con- 
 tinent of Europe, in Great Britain, and in the United 
 States, have been organized on similar lines of Chris- 
 tian activity. 
 
 
DR. FRANCIS K, CLAKK, 
 Founder of the f'liristiaii Kiideiivour Movi'iiifiit. 
 
 ,1'! 
 
 A BAND OF CHRISTIAN FNIIKAVOIRERS. 
 Pliotograph taken at a Convention, Tern:anf:alan Station, India. 
 
 40fl 
 
fpl 
 
 ill 
 
 I 
 
 m 
 
 III 
 
 GENERAL WILLIAM BOOTH, 
 Founder of the Salvfttlon Army, 1878. 
 
 407 
 
SALVATION ARMY. 
 
 407 
 
 CHAPTER XLVI. 
 
 SALVATION AUMY. 
 
 This active and energetic body has many anal- 
 ogies with the Methodism from which it sprang. 
 Like Methodism, it did not contemplate an existence 
 as a separate church. It was not the result of doc- 
 trinal difference, but of intense evangelistic zeal. 
 The Rev. William Booth, its founder, was a minister 
 of the Wesleyan Church. With his noble wife, Mra. 
 Catharine Booth, he labored with great accepttvnce, 
 especially in evangelistic tours. Asa locjil preacher 
 he had been wonderfully successful in out-of-door 
 preaching, in the highways and hedges, reaching tlie 
 hearts of the people after the manner of the early 
 Methodists. 
 
 The restraint of the Wesleyan organization proved 
 irksome to the zealous evangelist, and he sought a 
 larger liberty in the New Connection Church. His 
 special gifts as an evangelist were recognized. He 
 was permitted a sort of ranging commission through 
 the midland counties. The results were extraordi- 
 nary. In seven weeks one thousand seven hundred 
 people professed conversion. In Yorkshire three 
 
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 408 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 thousand in nine months were added to the Church. 
 The conference unwisely wished him to abandon his 
 roving commission and to devote himself to the reg- 
 ular ministry. " I am called of God to tliis work," 
 he boldly proclaimed, and although he had no pros- 
 pects before him, nor even any security that he would 
 be able to earn bread for his wife and his four little 
 ones, he resigned the ministry and faced the world 
 anew. 
 
 Mr. Booth opened his independent work in Corn- 
 wall, where in a short time four thousand persons 
 professed conversion. He found that he had a special 
 call to labor for the lapsed and fallen classes. His 
 method is thus described in Mr. W. T. Stead's 
 graphic sketch of his life : 
 
 ** He set to work to get together a company of 
 converted reprobates from all the midlands. At 
 last he got together as motley a ci-ew of reclaimed 
 blackguards as ever mustered on a convict ship, 
 or at a jail delivery of provincial assizes. Poachers, 
 drunkards, wife-beaters, prize-fighters, and jail-birds 
 of every degree of infamy, he eagerly enlisted in the 
 service of the revival. Then he advertised them on 
 every hoarding as the Hallelujah Band, and boldly 
 advanced once more to the attack. 
 
 ** This novel strategy had an immediate success. 
 The chapel was crowded every night, and convicted 
 sinners cried aloud for mercy at the penitent form. 
 The Hallelujah Band became one of the greatest 
 sensations of the midlands. The converted prize- 
 fighters attracted men who would not have stirred 
 from their ale-houses to hear the whole bench of 
 bishops, for an ex-jail-bird is more attractive to 
 
Y. 
 
 SALVATION ARMY. 
 
 409 
 
 Church, 
 ndon his 
 the reg- 
 ; work," 
 no pros- 
 le would 
 ur little 
 le world 
 
 n Corn- 
 persons 
 9> special 
 Bs. His 
 Stead's 
 
 pany of 
 ds. At 
 claimed 
 ct ship, 
 oachers, 
 ail-birds 
 d in the 
 them on 
 i boldly 
 
 success. 
 >nvicted 
 form, 
 greatest 
 prize- 
 stirred 
 nch of 
 itive to 
 
 these sinners whom Jesus came to call to repentance 
 than Mr. Spurgeon." 
 
 The centripetal attraction of the metropolis brought 
 the evangelist to London in 1864. He began his 
 work in Whitechapel, and after preaching out of 
 doors, amid the rival attractions of the shows and 
 shooting-ranges, led a procession to the tent. The 
 work fascinated him. The wind blew the tent down, 
 but, said the sturdy missioner, " we fell back on our 
 cathedral, the open air." He began meetings in a 
 stable, a warehouse and a theatre. 
 
 That which fixed the special character of the army 
 was its title. "At first," continues Mr. Stead, 
 " there was nothing, or next to nothing, to distin- 
 guish it from the numberless evangelistic movements 
 which from time to time make more or less impress 
 on the indifferentism of the classes which are white- 
 washed with Christianity, and the heathenism of the 
 masses who are more or less frankly pagan. The de- 
 cisive change which stamped the character of the 
 movement occurred in 1878. That which fixed the 
 direction of the army's development was the choice 
 of its title. This was hit upon almost by chance. 
 Mr. Railton writes : 
 
 " * We were drawing up a brief description of the 
 mission, and, in wishing to express what it was in 
 one phrase, I wrote : " The Christian Mission is a 
 volunteer army of converted working people." " No," 
 said Mr. Booth, " we are not volunteers, for we feel 
 we must do what we do, and we are always ©n duty." 
 
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 « 
 
 410 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 He crossed out the word and wrote " Salvation." The 
 phrase immediately struck us all, and we very soon 
 found it would be far more effective than the old 
 name.' 
 
 " From the moment that the army received its title 
 its destiny was jBxed. The whole organization was 
 dominated and transformed by the name. To that 
 it owes both its strength and its weakness. As an 
 army it will raise recruits, train soldiers, and over- 
 run many countries, and achieve great victories. But 
 it will always be an army in the midst of a civilian 
 population. What the General does is not to collect 
 permanent congregations, so much as to stir up the 
 whole community and to attract by the magnet of 
 his spiritual enthusiasm the few souls which have it 
 in tliem to respond to his appeal for soldiers to go 
 forth to proclaim the glad tidings of great joy unto 
 all nations." 
 
 In his devoted wife General Booth found his other 
 self, the very complement that he needed. She was 
 a woman of sincerest piety, of intense human sym- 
 pathy, of magnetic eloquence. She swayed the 
 hearts of the people alike in the army barracks at 
 Whitechapel and in drawing assemblies in Belgravia. 
 She inspired, consoled and enbraved her heroic hus- 
 band, and during her too short life was the " Mother 
 of the Salvation Army," and lives in its enthusiastic 
 affection as the Saint Catherine of England. 
 
 One conspicuous merit of the army and one marked 
 cause of its success is its employment of gifted and 
 consecrated women. The songs and prayers and ex- 
 hortations of the Halleluiah Lass have carried the 
 gospel to many a heart that would have been imper-i 
 
ti." The 
 
 3ry soon 
 
 the old 
 
 i its title 
 bion was 
 
 To that 
 As an 
 nd ovar- 
 ies. But 
 
 civilian 
 ;o collect 
 r up the 
 agnet of 
 li have it 
 31-8 to go 
 joy unto 
 
 his other 
 She was 
 lan sym- 
 lyed the 
 rracks at 
 elgravia. 
 roic hus- 
 " Mother 
 husiastic 
 
 e marked 
 fted and 
 s and ex- 
 rried the 
 n impert 
 
 SALVATION ARMY. 
 
 411 
 
 vious to the most logical argument, and obdurate to 
 the most fervent appeal. The army, with its martial 
 methods, its military uniforms and titles, its drums 
 and brass bands, its stirring music, its direct appeals 
 to the conscience, its assault upon the very bulwarks 
 of Satan's kingdom, made a prodigious sensation in 
 the metropolis and the great cities of the United 
 Kingdom. Its very peraecutions — and it received no 
 small share of them — developed the heroic character 
 of its agents and won the sympathies of all who love 
 English fair play. 
 
 " Short of the stake," continues their ardent ad- 
 mirer, Mr. W. T. Stead, " the Salvationists have 
 endured almost every species of persecution. They 
 have been fined and imprisoned in almost every 
 country they have ever visited. They have been 
 kicked, knocked down, stoned, covered with filth and 
 generally treated as the off-scouring of all things. 
 And the net result of it all is that now, as of old, the 
 blood of the martyrs is the seed of the Church. 
 
 " Mucli as the Salvation Army has been helped by 
 its friends, it would have been at a comparative 
 standstill but for its enemies. They have enabled it 
 to pose as the champion of liberty of speech and 
 liberty of procession ; they have furnished it with 
 a noble company of officers whose univereity has been 
 the jail, and who have been tempered in the furnace 
 of tribulation before they have been called to the 
 ministry of love for the salvation of the lost. And 
 let it never be forgotten that all these attacks from 
 the outside have been of incalculable service to the 
 organization. They nipped in the bud the tendency 
 to disintegration ; they stimulated loyalty, and they 
 bound soldiers and ofl&cers together with a bond of 
 
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 tii' 
 
 412 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 affection which made the most iron discipline seem 
 light. The greatest danger which menaces them to- 
 day is the possibility of their becoming so respectable 
 that they will no longer be exposed to the biting 
 blasts of ridicule and denunciation, which, like 
 Kingsley's ' Nor'-Easter,' has made them the men 
 they are." 
 
 The Army has gone into all English-speaking lands, 
 and into many foreign countries. This was not 
 at first of set design, but through an overruling prov- 
 idence of God. " Why did the Salvation Army go 
 to Australia? Because a quondam drunken milk- 
 man, who had been saved at Stepney, emigrated to 
 Adelaide, and sent over an urgent summons for help 
 to start the holy war in Australia, In like manner 
 it was a convert from Coventry wlio, having settled 
 in Philadelphia, brought over the Salvation Army to 
 the United States. But, when a door is opened, 
 General Booth dare not refuse to go through it to 
 proclaim the glad tidings of a gospel of happiness 
 and love." 
 
 Mr. Stead's sympathetic character-study of General 
 Booth is very well, so far as it goes. But it does not 
 go far enough. It points out some of the elements 
 of his success, but it does not sufficiently emphasize 
 the supreme element — the mighty power of God. 
 Again has been gloriously fulfilled the Scripture, 
 " and I, if I be lifted up, will draw all men unto me." 
 The uplifted Christ has been the great attraction 
 that has drawn the vilest and the worst to the foot 
 of the cross, has renewed fallen natures, changed 
 
SALVATION ARMY. 
 
 413 
 
 degraded lives, and given to outcasts the adoption 
 of sons, the zeal of the martyrs, the marvellous 
 ministry of a new apostleship. 
 
 General Bootli is one of the ablest organizers tlie 
 world has ever seen. He inspires enthusiastic devo- 
 tion and is admirably sustained by able lieutenants. 
 The most conspicuous of these are the members of 
 his own family. His sons a.rr\ daughter, consecrated 
 to God from their birth, have also become energetic 
 leadera in the Salvation Army, as have the wives of 
 his sons and husbands of his daughter. 
 
 The largest and most successful branch of the 
 army is that in the United states. It has erected 
 great halls and numerous out-stations. It has a 
 vigorous administrative centre and many hundreds 
 of active agents. Scarce a town or hamlet in the 
 United States or Canada is unfamiliar with the 
 striking uniform, the stirring music, and the fervent 
 appeals of the Salvation Army. This organization 
 exhibits consummate wisdom in the copious use which 
 it makes of printer's ink. The War Cry^ published 
 in London, New York, Toronto, Melbourne p.nd 
 in many foreign lands, reaches millions of readers, 
 is saturated with the vital principles of the army and 
 is an active propaganda of its religious teachings. 
 
 Another feature of special importance of adapta- 
 tion to the times is its social schemes. The bitter 
 cry of London awoke a responsive chord in the heart 
 of General Booth. The outcome of it was that 
 remarkable book, Darkest England and the Way 
 
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 II 
 
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 II 
 
 iii 
 
 II hi 
 
 ! i 
 
 Ml'!^ 
 
 
 414 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Out His plan for the redemption of *' the sub- 
 merged tenth," and for its moral and industrial 
 training for new citizenship in the Army worksliops 
 and on the Army farms won wide sympathy and co- 
 operation. While it has not achieved all that was 
 hoped, it has, nevertheless, accomplished much in 
 the reformation of thousands and their restoration to 
 lives of industry and morality. 
 
 Its social work in the United States, Canada, 
 Australia, in the Teutonic, Scandinavian and in 
 some of the Latin countries of Europe is an inspiring 
 chapter in the history of Christian evangelization and 
 social reform. There have not been wanting those 
 who have predicted a rapid disintegration of the 
 Army and revolt from the autocratic and military 
 rule of the General, but his rule has been one of 
 love as well as of authority, and, with a single excep- 
 tion, has been one of hearty concord and good-will. 
 That exception has been in the case of the American 
 branch of the Army. Mr. Bramwell Booth, the 
 General's oldest son, seems to have thought that the 
 conditions of the United States of America warranted 
 more flexibility in administration, more recognition 
 of national institutions and spirit than the administra- 
 tion in the old world. Hence, a separation has taken 
 place, with the utmost professions of love and good- 
 will, from the Salvation Army. A vigorous campaign 
 is conducted under the name, the American Volun- 
 teers. The methods are almost identical with those 
 of the Army. They embrace evangelization, social 
 
SALVATION ARMY. 
 
 415 
 
 reform, especially the visitation of prisonei's and of 
 the waifs and estrays of society. The Volunteei's 
 command largely the sympathy and financial aid of 
 many who have no other connection with the Army. 
 
 The Army may be said to have lived down adverse 
 criticism. Most of those, including some in he 
 churches, who were at first opposed to its extravagant 
 and noisy methods, have been won by its persistent 
 zeal in well-doing. The chief criticism to which it 
 has been subject is that in this time of Christian 
 integration it seems to establish a new church, that, 
 in some places, especially in the ru'-al districts and 
 sparsely settled parts of the country, it introduces a 
 divisive force. 
 
 But in reply to this it may be said that most of 
 the work of the Army is in the great congested 
 centres. Here its work does not overlap that of the 
 churches. It finds its special sphere among the 
 lowly and the lost, whom it seeks to raise to the 
 dignity of men and the fellowship of saints. The 
 policy of the Army, it is undei'stood, is to call in its 
 outposts and concentrate in the larger centres of 
 population. 
 
 The success of the Salvation Army organization 
 has led to the adoption of similar methods in the 
 Church Army and kindred organizations. These, 
 under denominational control and restraint, may be 
 free from some of the irregularities of the Salvation- 
 ists, but for the most part they also have been with- 
 out their marvellous power and success. 
 
 
 M' 
 
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 416 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 
 V ' 
 
 CHAPTER XLVII. 
 
 CITY MISSIONS. 
 
 It was not left to the Salvation Army to create 
 these missions. While they have greatly stimulated 
 them, tlieir origin is much more remote. The 
 churches of Christendom working among the con- 
 gested populations of the great cities have felt the 
 need of special efforts to reach the needs of the un- 
 churched masses. If the people would not go to 
 the churches, the churches must go to them. Hence, 
 mission halls, chapels and schools have been formed 
 by almost all the religious denominations in all the 
 large cities. 
 
 These share the purpose of social amelioration 
 as well as religious conversion. They employ the 
 agencies of night schools, mothers' meetings, the 
 kindergarten, kitchen gardens, gospel temperance 
 meetings, free breakfasts, savings banks, coal and 
 blanket clubs, model lodging houses, Sunday-schools, 
 Bible classes and above all active religious evangel- 
 ism. 
 
 So many have been the laborers in this field that we 
 can select only a few for special characterization. 
 One of the pioneers and most energetic workers in 
 
 
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 ii i 
 
 1! i ' 
 
 1.1 . 
 
 £1 jjw 
 
 1 ; . 
 
 
 
 
■K 
 
 CITY MISSIONS. 
 
 417 
 
 this great moral movement was the Rev. Dr. Chal- 
 mers. Of him Dr. Arthur T. Piei-soii writes : 
 
 " At his sixty-fifth year we find this greatest of 
 Scotchmen on fire with all his youthful ardor, in his 
 mission to the masses in Edinburgh, where, as in 
 Ephesus, the gold, silver, and precious stones of the 
 sacred fanes and palaces were in strong contrast to 
 the wood, hay, stubble of the huts and hovels of the 
 poor. With sublime devotion Chalmers at this ad- 
 vanced age, when most men retire from active 
 and arduous toil, entered upon the most difficult 
 experiment of his life, that he might demon- 
 strate by a practical example what can be done 
 for the poor and neglected districts in a great me- 
 tropolis. 
 
 " The West Port, in the old town of Edinburgh, 
 was the home of a population whose condition may 
 be described by two words, poverty and misery. He 
 undertook to redeem this heathen district by the 
 Gospel, planting in it schools and a cliurch for the 
 people, and organizing Christian disciples into a 
 band of voluntary visitors. " 
 
 He had already proved the power of friendly visit- 
 ation and fellow-organization in his parish work at 
 Glasgow : " Applications for relief," continues Dr. 
 Pierson, " were dealt with systematically, and so care- 
 fully, yet thoroughly, that not a case either of scan- 
 dalous allowance or scandalous neglect was ever 
 made known against him and his visitors. There was 
 a severe scrutiny to find out the fact and the causes 
 
 I ;! i\ 
 
 
i 
 
 III 
 
 I ! 
 
 5 ! 
 
 418 REIJGIOUS PROGRESS IN THE CENTURY. 
 
 of poverty, to remove necessary want, and remedy 
 unnecessary want by removing its cause. The 
 bureau of intelligence mcade imposture and trickery 
 hopeless, especially on a second attempt. And not 
 only was poverty relieved, but at a cost which is amaz- 
 ingly small. While in other parishes of Glasgow it 
 averaged two hundred to every one thousand of the 
 population, and in many parishes of England it av- 
 eraged a pound for every inhabitant; in St. John's 
 it was but thirty pounds for one thousand people. It 
 was an illustration of heroism in these modern times, 
 when a man, past threescore years, whose public 
 career, both with his pen and tongue, had made him 
 everywhere famous, gave up his latter days to ele- 
 vate the physical, mental, moral and spiritual condi- 
 tion of a squalid population in an obscure part of the 
 modern Athens. 
 
 " Another fact unveiled by this effort at city 
 evangeliziktion was that about one-fourth of the in- 
 habitants of this territory were paupers, receiving 
 out-door relief, and one-fourth were habitual, pro- 
 fessional beggars, tramps, thieves and riff-raff. Here 
 was a field, indeed, for an experiment as to what the 
 church could do in her mission among the masses. 
 Chalmei*s was hungry for such an opportunity ; it 
 stirred all his Scotch blood. So he set his visitors 
 at work. But he did not himself stand aloof. Down 
 into wynds, and alleys, and closes of West Port he 
 went ; he presided at their meetings, counselled the 
 people sympathetically, identified himself with the 
 
m 
 
 CITY MISSIONS. 
 
 419 
 
 whole plan in its formation and execution, while his 
 own contagious enthusiasm and infectious energy 
 gave stimulus to the most faint-hearted. He loved 
 to preach to these people, not less than to the most 
 elegant audiences of the capital, or the elect students 
 of the university. He would mount into a loft to 
 meet a hundred of the poorest as gladly as ascend 
 the pulpit of the most fashionable cathedral church, 
 crowded with the ^lite of the world's metropolis. 
 And those ragged boys and girls hung on his words 
 with characteristic admiration. 
 
 *' As to his mode of dealing with pauperism, the 
 sagacious Chalmers saw that while a ministry of 
 love to the poor, sick, helpless was a first necessity, it 
 would be unwise and hurtful to their best interests 
 to encourage them to depend on charity. The church 
 must not be an asylum in which indolence and in- 
 competence and improvidence should take refuge. 
 The poorest must be educated to maintain, rather 
 than to sacrifice, self-respect and compelled to form 
 habits of sjlf-help, industry, economy, thrift. 
 Chalmers had no less ambition than to ameliorate 
 and finally abolish pauperism, and his success in St. 
 John's parish, Glasgow, had proven that he was 
 master of t lie situation ; and no one can tell what 
 results might have followed but for the Poor Law, 
 enacted in 1845, which, by the admission of a statu- 
 tory right to public relief, encourages improvidence, 
 weakens family ties among the poor, conduces to a 
 morbid satisfaction with a state of dependence, and 
 
 ii 
 
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 I 
 
 420 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 thus sows the seed of the very pauperism it professes 
 to relieve and reduce." 
 
 The example of Dr. Chalmera was contagious, and 
 from that day has been an inspiration to all who 
 would solve the difficult problem of the times — the 
 amelioration of the social, economic and spiritual 
 destitution of the poor. 
 
 One of the most successful agents in promoting, 
 not merely religious work among the poor in the 
 way of Ragged Schools, Slum Missions, etc., but also 
 their general social and physical amelioration was 
 that distinguislied layman Lord Anthony Ashley 
 Cooper, better known as Lord Slijif tesbury. Born to 
 hereditary wealth and high station, he yet devoted 
 his whole life to works of manifold philanthropy. 
 He early took an Jictive part in the legislation for 
 the relief of factory operatives, laborera in the 
 mines, the chimney sweeps and costermongers, and 
 lowly toilers in many walks of life. 
 
 On leaving the House of Commons for the House 
 of Lords, Sir Robert Inglis paid him this generous 
 tribute : 
 
 " During the last fifteen years of Lord Ashley's 
 parliamentary life he has been emphatically the 
 friend of the friendless. Every form of human 
 suffering he has, in his place in this house, sought 
 to lighten ; and out of this house his exertions have 
 been such as, at first sight, might have seemed in- 
 compatible with his duties here. But he found time 
 for all, and when absent from his place on these 
 
!l 
 
 CITY MISSIONS. 
 
 421 
 
 benches ho wa.s enjoying no luxurioua ease, but was 
 seated in the cluiii- of a Ragged School meeting, a 
 Scripture-reader's Association or a Young Men's 
 Cliristian Institution." 
 
 Tlie following is a partial enumeration of the many- 
 beneficent social and religious reforms which he insti- 
 tuted, namely : 
 
 A free day-school for infants ; an evening school 
 for youths and adults ; a woman's evening school to 
 teach housekeeping and other domestic arts ; indus- 
 trial classes to teach youtiis tailoring and shoemak- 
 ing ; a home for boys ; a night refuge for the utterly 
 destitute ; a clothing society for the naked ; a dis- 
 tribution of bread to the starving ; baths for the 
 filthy; Bible-classes through which about ten thou- 
 sand persons were brought to know the gospel story ; 
 a school missionary, who scoured the streets and 
 brought in the wanderers ; and a Ragged Church for 
 the worship of God." . , 
 
 The Refuge and Reformatory Union, which was 
 an outgrowth of the Ragged School movement, 
 ultimately came to have five hundred and eighty- 
 nine homes, accommodfiting fifty thousand cliildren. 
 Three hundred thousand children were brought under 
 the influence of the society. In that army of law- 
 less, ignorant street arabs was the embryo of an 
 English Revolution, which in development would 
 have turned the peaceful kingdom into a battle-field 
 of terror and bloodshed. 
 
 Qf his work among the costermongers Miss H. E, 
 
 I 
 
422 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 il 
 
 • 
 
 'it 
 
 \ 
 
 w 
 
 !|i-:j 
 
 j; 
 
 Woodsworth writes : " A class of people in whom 
 he took a lively interest were the costermongers. 
 The highest ambition of a coster was to own a donkey 
 and truck, but the little capital necessary must be 
 obtained from money-lenders who charged an ex- 
 orbitant rate of interest. Lord Shaftesbur}'- became 
 for them a sort of banker, loaned them money at a 
 low rate of interest, encouraged them to deal as they 
 would be dealt by, organized a Barrow and Donkey 
 Club, and, that he might himself become a member, 
 bought a barrow and donkey which he loaned to those 
 who were unfortunate. Happy and proud was the 
 man to whom these were entrusted. 
 
 *' He styled himself ' coster,' delighting to make 
 them feel that he was one of them. He told them 
 to write Lim if at any time they had grievances that 
 he D^ ght be able to redress. ' But where shall we 
 >ond our lendrs ?' asked one. *■ Address your letter 
 to mo at Grosvenor Square, and it will reach me,' he 
 replied, ' but if after my name you put " K. G. and 
 Coster," there will be no doubt that I shall get it.' 
 Truly it was a strange combination — Knight of the 
 Garter and Coster." 
 
 In the New World we select as a typical example 
 a man of affairs, the manager of an immense business, 
 and one of the most efficient Postmasters General the 
 United States ever possessed. Though not like 
 Lord Shaftesbury, born in the purple, but one of the 
 world's busy toilers, John Wanamaker was one of 
 nature's noblemen. His whole life has been devoted 
 
CITY MISSIONS. 
 
 423 
 
 to the work of doing good. Dr. A. T. Pierson thus 
 describes the beginning of one of his great enter- 
 prises: 
 
 " On a February afternoon in 1858, he, with Mr. 
 Toland, a missionary of the Sunday-School Union, 
 began a mission school in a second story back room 
 on Pine Street, Philadelphia. Driven out of this 
 first room by the rowdies of the neighborhood, they 
 tried again on South Street, and at the first session 
 gathered twenty-seven children and two women, be- 
 sides Mr. Wanamaker and Mr. Toland. To-day in 
 that huge Sunday-school building between two thou- 
 sand and three thousand children and adults gather 
 every Sunday afternoon, while Mr. Wanamaker's 
 own Bible class fills the spacious adjoining church. 
 Bethany has a membership of over three thousand, 
 and the people never tire of going there. The gos- 
 pel is preached ; but there is another secret : the 
 people are loved and sought and made at home. 
 They are taught that the whole of this great institu- 
 tional church is for them, their home, and that every- 
 body is there made welcome for his own sake, and 
 not for the sake of his money, his learning, his social 
 status, his business influence, his ability to help, or 
 his external surroundings." 
 
 Mr. Wanamaker's own Bible class numbers well 
 on to two thousand. This is so subdivided that in 
 case of sickness or need each member is carefully 
 looked after. Bethany church is made the centre of 
 the social as well as the religious life of the people. 
 
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 424 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 There is scarcely a night which some meeting is not 
 held. Part of its machinery consists of savings bank, 
 deaconess' homes, book rooms, whatever encourages 
 frugality, charity and service. The neighborhood is 
 transformed. Mr. Wanamaker obtained control of 
 whole blocks of buildings that he might make homes 
 for the people and displace whiskey shops by cheap 
 and neat homes. 
 
 As another illustration of the way in which con- 
 secrated effort may lead to great results the Fred 
 Victor Mission in Toronto may be adduced. A few 
 years ago Mrs. Sheffield, a devoted Sunday-school 
 teaclier, felt that the children on the street needed 
 her loving care and instruction more than the children 
 in the school. She therefore set out to collect a 
 class of these neglected little nomads. Their con- 
 dition of person and clothing was such that she 
 gathered them into an upper room in the Orange 
 Hall, although nearly all the children were of Roman 
 Catholic parentage. The class soon outgrew the up- 
 per room. The work developed. Helpers came to 
 her aid. The White Rose Tavern was bought out 
 and the bar and bottles were superseded by Bibles 
 and hymn-books. Teaching classes, gospel and tem- 
 perance meetings were held every night in the week. 
 A lodging-house for men " down on their luck " was 
 soon added and well equipped. 
 
 Again the work outgrew its accommodation. A 
 philanthropic gentleman, Mr. Hart A. Massey, gener- 
 ously erected, at a cost of over $60,000, as a memorial 
 
CITY MISSIONS. 
 
 425 
 
 of his son Fred Victor, one of the best equipped city 
 mission institutions on this continent or in the world. 
 It has had for years a minister specially set apart for 
 its oversight, an effective organization of over a hun- 
 dred mission workers, with Sunday-school, gospel 
 and temperance meetings, kindergarten, cooking 
 classes, bank, gymnasium, dormitory, deaconess 
 workers, labor bureau and rescue home, and is a hum- 
 ming hive of Christian activities. 
 
 Probably one of the best known of all the city 
 missions in the world is that established by the late 
 Jerry McAuley in Water Street, New York. Jerry 
 McAuley was himself a jail bird who had served a 
 lengthened term at Sing Sing prison. The following 
 is the story of his checkered life as told in his own 
 graphic words : 
 
 " Me father was a counterfeiter, an' ran away from 
 justice before ever I can remember liim. I'd no 
 schoolin', an' got blows for meat and drink till I 
 wished meself dead many a time. I thought could I 
 only get to me sister in America I'd be near the same 
 as in paradise. I was tall o' my years an' strong, 
 an' had no fear for any man livin', an' a born thief 
 as well, that stealin' came nateral an' easy ; and soon 
 I was in a den on Water Street learnin' to be a prize- 
 fighter, an' with a boat on tlie river for thievin' at 
 night. 
 
 " Now, I'd done enough to send me to prison forty 
 times over, an' I knew it, but that didn't make it 
 any easier to go there for something I hadn't done. 
 
 !-i^ 
 
426 RELIGIOUS PROGRESS IN THE CENTURY.. 
 
 lilt 
 
 n 
 
 H 
 
 n 
 
 A crime was sworn on me by some that hated me bad 
 an' wanted me out o' the way. Fifteen years in 
 prison ! That was the sentence I got, an' I not 
 twenty years old. I was that desperate I would have 
 killed the keeper, but I saw no chance out even if 
 I did. 
 
 " It was one Sunday morning. I'd been in prison 
 five years. I dragged meself into the chapel an' sat 
 down. Then I heard a voice I knew, an' I looked 
 up. There by the chaplain was a man ^ i been on a 
 spree with many an' many a time, — Orville Gardner. 
 He stepped down off the platform. ' My men,' 
 says he, ' I've no right anywhere but among you, for 
 I've been one of you in sin,' an' then he piayed, till 
 there wasn't a dry eye there but mine, — I was that 
 'shamed to be seen cryin', but I looked at him an' 
 wondered what had come to him to make him so 
 different. He said a verse that struck me, an' when 
 I got into me cell again I took down tlie Bible an' 
 began to hunt for it. I read awhile till I found 
 somethin' that hit the Catholics, I thought; an' I 
 pitched me Bible down an' kicked it all around the 
 cell. ' The vil« heretics ! ' I say8. ' That's the 
 way they show up the Catholics, is it ? ' 
 
 " ' I'll have a Catholic Bible,' says I, 'an' not this 
 thing that no decent Catholic would touch with a 
 ten-foot pole.' So I got me a Catholic Bible from 
 the library, but it was pretty much the same, only 
 more lumbered up with notes. I read 'em both, an' 
 the more I read the more miserable I was. 
 
!H 
 
 CITY MISSIONS. 
 
 427 
 
 " I was in an figony, an' the sweat rollin' from me 
 face in big drops, an' ' God be merciful to me a sin- 
 ner ' came from me lips. Then, in a minute, some- 
 thing seemed to be by me. I heard a voice, or felt I 
 heard one plain enough. It said, * My son, thy sins, 
 which are many, are forgiven.' 
 
 "Then at Iwst come a pardon when I'd been in 
 seven years an' six months just, an' I came back 
 down the river to New York. 
 
 " There was never a lonesomer man alive. I 
 wouldn't go back to the Fourth Ward, for fear I'd 
 be tempted, an' so I wandered round tryin' for work, 
 till one day I met a friend, an' he took me to a lager- 
 beer saloon. Lager-beer had come up since I went 
 up the river. I didn't know it was any more hurt 
 than root-beer ; they said it wasn't. But that first 
 night aid for me. Me head got in a buzz, an' in a 
 week or two I wanted somethin' stronger. Then I 
 had a boat on the river agin. I'd buy stolen goods 
 of the sailors, an' then make 'em enlist for fear o' 
 bein' arrested, an' I took the bounty. I kept under 
 liquor all the time to head off thinkin', for I said 
 God was done with me, an' I was bound for hell sure 
 an' certain. 
 
 " One night, as me partner boarded the ship we 
 were after I slipped an' fell overboard an' went un- 
 der like a shot. An eddy carried me off, and the 
 boat went another way. I knew I was drownin', for 
 I went down twice, an' in me extrimity I called on 
 God though I felt t'>o mean to do it. It seemed as 
 
 im 
 
!l 
 
 428 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 if I was lifted up an' the boat brought to me. I got 
 hold of it somehow, I don't just know how. The 
 water had sobered me. When I was in it, I heard, 
 plain as if a voice spoke to rne, ' Jerry, you've been 
 saved for the last time. Go out on that river agin 
 an' you'll never have another chance.' 
 
 " I was mad. I went home an' drank an' drank 
 an' drank. I was sodden with drink, an* as awful- 
 lookin' a case, — more so, than you've ever laid eyes 
 on. An' Oh, the misery o' me thoughts ! ' 
 
 "A city missionary came one day to the house 
 where I boarded. He followed me up day after day. 
 He kept on helpin'. At last I pmyed once more. 
 There wasn't any shoutin' thi time, but there was 
 quiet an' peace. 
 
 *'I was married by this time. We were doin' 
 day's work, both of us, an' poor as poor could be. 
 But we said, ' Why have we both been used to filth 
 an' nastiness, an' all else, if not so's to know how to 
 help some others out of it.' An' that's the way we 
 begun in an old rookery of a house, in one room, an* 
 a little sign hung out. 
 
 THE HELPING HAND FOR MEN. 
 
 " From that day to this, — first in the bid buildin*, 
 an' then in this, the new one, — there's been a meetin' 
 every night in the year, an' now it's hundreds, — yes, 
 thousands — that can say the Water Street Mission 
 was their help to a new life. 
 
CITY MISSIONS. 
 
 429 
 
 " Day an' night we work, — you know how. My 
 life is slowly but surely goin' from me. I feel it, 
 but livin' or dyin' it's the Lord's. All these years 
 He has held me, but I don't know now but that I'd 
 have fallen again if I hadn't been so busy holdin' on 
 to others. That's why I tell me story an' everythin' 
 right out an' plain. There's times I'm dead sick o' 
 rememberin' it, but I have to do it, an' them very 
 times seem the ones that help most. An' as long as 
 tongue can move, may I never be ashamed to tell 
 what I've been saved from." 
 
 So Jerry toiled on for a few years, then " ceased 
 at once to work and live." He had won the con- 
 fidence and esteem of the best men in New York, 
 and at his funeral Broadway Tabernacle was thronged 
 by a vast audience to pay their last tribute of re- 
 spect. Many hundreds of drunkards, and worse, 
 were saved from their sins in Jerry McAnley's 
 Water Street Mission, and at the Cremorne Mission 
 established for more fashionable sinners. 
 
 " Tiie Water Street Mission," says Dr. A. T. Pier- 
 son, " early learned that methods commonly in use 
 will not suffice there. The work of saving drunk- 
 ards and thieves and harlots was undertaken, not as 
 a bit of polite philanthropy, nor even of Christian 
 duty, but under the divine impulse of passion for 
 souls. No kid gloves there to act as non-conductors 
 — but a bare hand with holy love to give a sympa- 
 thetic grasp. Front seats and best seats reserved, not 
 for the gold ring and goodly apparel, but for the vile 
 
It ; 
 
 If 
 
 I ' 
 
 
 430 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 raiment and sin-scarred face. The fundamental law 
 of soul-saving there is that you must be in close 
 touch with those whom you would reach. And the 
 history of these twenty-five years proves thtit some 
 men and women, who were Jipparently not worth the 
 effort to save, who were like the dog and the sow 
 that return to their own vices and wallowings, have 
 by grace, become the most heroic and successful 
 evangelists and missionaries and soul-savers, because 
 they knew and felt what it was to be hopelessly and 
 helplessly lost and know and feel what it is to be both 
 saved and kept. 
 
 *•■ The superintendent of the Water Street Mission, 
 Mr. S. H. Hadley, is himself a man gloriously saved 
 from the lowest hell of drunkenness. No wonder he 
 can sympathize. He glories in a Sinners' Club 
 House, where the doors are always open and the 
 work never stops. The devil's castaways are always 
 welcome there. When a man is kicked out of all 
 the dens of infamy and iniquity, because he is of no 
 more use, and nothing more can be got out of him, 
 he is received with open arms. The mission belongs 
 to no cliurch or denomination ; its field is the world, 
 especially the worst part of it, and its working force 
 the whole Church of Christ, especially the best part 
 of it. Go whenever you can, and see how the cross 
 is still the hope for the dying thief and the seven- 
 demoned Magdalene ; and how the Pentecostal fire 
 is the secret still of all holy witness and work with 
 God. Would you like to speak to such men and 
 
CITY MISSIONS. 
 
 431 
 
 women ? No rhetoric or eloquence is demanded — it 
 would be out of place. Go and tell what Jesus has 
 done for you, and let tliere be a grip in your testi- 
 mony. You will find men and women who will come 
 and kneel down by those ' tear-stained benches,' and 
 give themselves up to the sinner's Saviour to be cre- 
 ated anew in Christ Jesus. Every night in the 
 year you may find someone over whom heaven is set 
 ringing with new praises and songs of joy." 
 
 Another beautiful form of Chris tianphilanthrophy 
 is that of the college and other settlements umong 
 the poor. This was begun in England by a number 
 of graduates of Oxford University who made a home in 
 the most noisome purlieu of Bethnal Green, and made 
 it a light in a dark place, a centre of social and relig- 
 ious influence. They had many imitators on both 
 sides of the sea. People of gentle blood, of refine- 
 ment and culture, in the spirit of their divine Master, 
 beheld the multitudes as sheep having no shepherd, 
 went to dwell among them, and by the touch of 
 human brotherhood and sisterhood, the daily exhi- 
 bition of love and sympathy, to win them to Chris- 
 tian living and high and holy hopes. 
 
 This spirit of philanthropy, this purpose to seek 
 and to save those who are most utterly lost, is one of 
 the most marked characteristics of the times. Every 
 great city has its midnight mission, its prison gate 
 mission, its home for the outcast and the poor. Real' 
 izing that " the soul of all improvement is the im- 
 provement of the soul," they seek along with the 
 
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 If 
 
 
 ipnl 
 
i . , 'It'. 
 
 Ill 
 
 I , ! 
 
 m 
 
 ! 
 
 432 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 betterment of outward circumstances tlie transform- 
 ing of the character. They feel that washing the 
 outside of tlie vessel will avail little while it is im- 
 pure within. 
 
 There are also manifold manifestations ofsymimthy 
 for the suffer! in homes for the aged and infirm, 
 orph.anages and infants' homes, Magdalene asylums 
 and reformatories, homes foi* newsboys and boot- 
 blacks, places of succor and help for all sorts of con- 
 ditions of men, even for the unthankful and the un- 
 worthy. 
 
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 433 
 
 CHAPTER XLVIII. 
 
 I 
 
 YOUNG men's christian ASSOCIATIONS. 
 
 Among the most marked manifestations of the 
 spread of Christian principles in the manifold activities 
 of life is the growth during half a century of Young 
 Men's Christian Associations. They began, like many 
 another important enterprise, in a very quiet, un- 
 ostentatious manner. The rivers tliat water the 
 valleys have their springs far off among the moun- 
 tains, or in some secluded glen ; so this stream of 
 hallowed influence had its humble origin in one of 
 the obscure by-ways of life. 
 
 Mr. George Williams, now Sir George Williams, 
 the originator of these fissociations, was born at Ash- 
 way Farmhouse, in the south of England, in 1821. 
 He was apprenticed in his fifteenth year to a draper 
 at Bridgewater, and in his youth, through the in- 
 fluence of some pious fellow-apprentices, gave his 
 heart to God. In a short time twenty-one of the 
 young men in the establishment became Christians. 
 In 1841 young Williams went to London to push his 
 fortunes in the great metropolis. The temptations 
 to which young men were exposed, to drink, gamble 
 and r^iin both body and soul were very great. 
 
 il it 
 
m- tl 
 
 434 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 Williams and some pious salesmen met for prayer 
 and Bible study. Before long sixteen young men 
 were converted. In the meantime tliey heard of a 
 similar movement in another commercial house, and 
 invited its members to unite with them. A meeting 
 of the young men from botli houses was, therefore, 
 held at No. 72 St. Paul's Churchyard on the Olh of 
 June, 1844, where it was resolved to form a " society 
 for improving the spiritual condition of young men 
 engaged in the drapery and other trades." Sir 
 George Williams is still living to witness with devout 
 gratitude to God the remarkable growth of tliat 
 feeble germ which now brings forth its fruits of 
 holiness in .ilmost every land. 
 
 To the religious character of the association its 
 members soon added the idea of intellectual im- 
 provement, and for that purpose established a library 
 and instituted debates. They also inaugurated the 
 Exeter Hall lectures to young men, which have since 
 become famous throughout the woild. These 
 lectures became a popular institution, enlisting much 
 of the first literary talent in Great Britain, and 
 attracting thousands to their delivery. In their 
 published form they have reached multitudes 
 throughout the English-speaking portion of the 
 world. The society also instituted Sunday Bible- 
 classes, and employed its members in general Sun- 
 day-school and ragged-school work. 
 
 In December, 1851, the first Young Men's Chris- 
 tian Association in America was established at Mon- 
 
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 4.']5 
 
 ileal, Ciiiiiulii. iuid on thu 20t1i of the Kiuuu inoiilh the 
 first in the I'^'iitcd States in the City of Boston, 
 Mass. Similar societies rapidly sprang up in New 
 York, Buffalo, Washington, Cinciiniati, St. Louis, 
 San Francisco and elsewhere, to the number of 
 twenty-five in two years. Thu felt necessity of some 
 means for the interchango of thought and opinion 
 led to the calling of the first convention at Buffalo, 
 N. Y., on Juno 7, 1854. Thirty-five delegates wero 
 present, and a voluntary confederacy was formed, 
 having a central committee and annual conventions, 
 whoso functions, however, wero to be merely ad- 
 visory in their character. 
 
 The Civil War, though it threatened the very ex- 
 istence of the confederacy of associations, was really 
 the occasion of marvellously developing its energy 
 and usefulness. The convention had been appointed 
 for St. Louis in the spring of 18G1, but the outbreak 
 of the war prevented its meeting. The coiiimittee, 
 therefore, called a convention at New York, in the 
 month of November, to see if the agencies of the as- 
 sociation could not in some way come to the aid of 
 the country in that fearful sti-uggle. The lesult 
 was the formation of that noble organization, the 
 Christian Commission. All the world knows the 
 history of its labors, which gleam like golden em- 
 broidery on the ensanguined robe of war— or like the 
 silver lining of the sombre clouds cf fate, irradiating 
 the gloom of battle by glimpses of the heavenly 
 light of love and charity. 
 
 4\ 
 
M 
 
 \iv 
 
 i 1 ! 
 
 i . I 
 
 I 
 
 436 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 The agents of this Commission carried at once 
 the bread that perishes and the bread of life, and 
 healed the wounds both of the body and the soul. 
 They nursed the sick back to life, and by their hal- 
 lowed ministrations quickened in the soul aspirations 
 for that higher life that is undying. The *' Christian 
 Artillery" of the battlefield — the coffee wagons 
 and supply trains of the Commission — succored 
 many a wounded warrior, whose bruised body the 
 deadly enginery of yar had well-nigh crushed to 
 death. These plumeless heroes of the Christian 
 chivalry exhibited a valor as dauntless often as his 
 who led the victorious charge or covered the disas- 
 trous retreat. By their gentle ministrations to the 
 stricken and the dying, amid the carnage of the 
 battle-field and in the hospitals, they laid the nation 
 under obligations of gratitude which should never 
 be forgotten. 
 
 From November, 1861, to May, 1866, this Commis- 
 sion disbursed both for the benefit of the patriot sol- 
 diers of the Union and for the Confederate wounded 
 the sum of 16,291,107. It employed 4,859 agents, 
 working without recompense an aggregate of 185,- 
 562 days. These agents held 136,650 religious serv- 
 ices, and wrote 92,321 letters for the soldiers. 
 They gave away 1,466,748 bibles, whole or in part, 
 1,370,953 hymn-books, 8,603,434 books or pamphlets, 
 18,189,863 newspapers and magazines, and 30,368,- 
 998 pages of religious tracts. They also greatly as- 
 sisted the operations of the Sanitary Commission, 
 
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 437 
 
 which expended in the same time $54,924,048, mak- 
 ing an aggregate by the two of 111,215,155 poured 
 out as a free-will offering by a grateful country for 
 the moral and physical welfare of its brave defenders. 
 The world had never before seen such an example of 
 colossal liberality. 
 
 During the long years of the war, when the nation 
 seemed convulsed with the throes of a mortal agony, 
 the confederacy of dissociations was weakened by the 
 loss of its Southern members, and by the destruction 
 of several local branches in the North, but has since 
 far more than regained its former strength. The 
 annual conventions are occasions of especial interest. 
 These conventionsconcentrate the Christian sympathy 
 of the communities where they are held, and stimu- 
 late their zeal for philanthropic effort. Extensive 
 and powerful revivals of religion are frequently the 
 legacies they leave behind, and the lasting souvenirs 
 of their visit. 
 
 Besides the numerous Associations in Great Brit- 
 ain and her North American colonies, kindred in- 
 stitutions have also been organized in Holland, Bel- 
 gium, Germany, France, Italy, at Algiers, Alex- 
 andria, Beyrout, Smyrna and Constantinople ; at 
 Madras and Calcutta ; in Australia, New Zealand 
 and Ceylon ; at the Cape of Good Hope, at Natal and 
 Sierra Leone ; in China and Japan, and elsewhere. 
 
 One effect of these Associations is to give a nobler 
 moral tone to business — to prove that it is not a mere 
 selfish game of grab. Tlie reproach of the age, 
 
 ■ Tl 
 
■ A\ 
 
 ;i'!l| 
 
 438 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 whether deserved or not, is its intense dollar wor- 
 ship ; its passionate greed of gain ; th>^ eager race for 
 riches, in which all classes of society engage. The 
 tendency of all this is debasing to the intellect and 
 hardening to the heart. The spirit of rash specula- 
 tion and of reckless extravagance fostered by the 
 gold boom and stock exchange are morally antipodal 
 to religious feeling. But business, wlien ennobled 
 and dignified by a lofty Christian principle, will be- 
 come a high and holy calling. This desirable con- 
 summation will vastly increase the resources of the 
 Church, and will unseal fountains of liberality which 
 will water the earth with the streams of an almost 
 boundless beneficence. 
 
 It is young men who now carry on most of the 
 active business of the world, and who will soon con- 
 trol most of the wealth of the world, and it is Chris- 
 tian young men who are the hope of the world. 
 Men who early acquire the habit of Christian activity 
 and of systematic giving, when with the lapse of 
 years their riches increase, will be moved by that 
 second nature, wliich is stronger than the first, to 
 liberally endow the Christian institutions of the 
 country. The commercial success of Christian men 
 will prove, what seems to be doubted, that religion 
 does not spoil a man for business, nor make him a 
 mere milksop in the active relationships of life ; and 
 these men will carry their business faculties into the 
 religious enterprises of the Church, and give them a 
 new efficiency and success. 
 
lY. 
 
 liar wor- 
 f race for 
 ?e. The 
 lect and 
 specula- 
 '. by the 
 ntipodal 
 nnobled 
 , will be- 
 ble coii- 
 !S of the 
 :y which 
 '■ almost 
 
 t of the 
 oon con- 
 is Chris- 
 ! world, 
 activity 
 lapse of 
 by that 
 first, to 
 
 of the 
 ian men 
 religion 
 
 him a 
 fe ; and 
 nto the 
 them a 
 
 YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 439 
 
 In Germany, the Christliche Junglings Verein is 
 a sort of Christian club for young merchants and 
 others. It is frequently of an avowedly secular 
 character, furnishing board and lodging, and em- 
 ploying instructors in French, English, drawing and 
 music. The Jongelings Verbond of Holland is a 
 somewhat similar institution. 
 
 The relation of this institution to the Church is 
 an important question. It is not the rival of the 
 Church, as some have supposed, but its handmaid. 
 Many ministers and churches at first looked askance 
 at these associations, and turned toward them the 
 cold shoulder ; but they now regard them as their 
 most valued allies. The greater flexibility of their 
 organization makes them most facile and effective 
 instruments by which theCliurch may carry on much 
 important evangelistic labor. They also utilize a 
 large amount of energy, now lying dormant, by em- 
 ploying lay agency, and causing that energy to flow 
 through a greater variety of channels. The young 
 men who are most active in the Association will gen- 
 erally be the most active in the Church. Of course 
 a young man's first duty is to the Church with which 
 he is connected. But a successful church should be 
 an aggressive missionary agency ; and frequently a 
 portion of its missionary zeal can flow through the 
 channels of the Association more readily than through 
 denominational channels. 
 
 The truly catholic character of this institution is 
 one of its most admirable attributes. It brings the 
 
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 w 
 
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 1 
 
 
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 S|- 
 
 ik: 
 
 inl| 
 
 ij 
 
 ' t 
 
 440 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 most ardent spirits of the different churches into 
 intimate relationship and co-operation with each 
 other. It rubs off the acute angles of intense de- 
 nominationalism, and cultivates a spirit of broader 
 catholicity. Christianity is something nobler and 
 more comprehensive than any of man's petty isms, 
 and in some cases has especial facilities for working 
 when freed from sectarian trammels. In certain 
 kinds of evangelistic labor, purely non-sectarian effort 
 disarms prejudice, and is free from every possible 
 suspicion of proselytism — a liability to which sus- 
 picion frequently deters ministers and othera from 
 engaging in needed work. Moreover, the non-pro- 
 fessional chare cter of these lay-services renders them 
 acceptable to a class who reject what they consider 
 the perfunctory visitation of the regular clergy. 
 
 Again, these Associations form a sort of corps de 
 reserve for recruiting the ranks of the Christian min- 
 istry. They furnish the opportunity for the exercise 
 of Christian activity, and for the development of what- 
 ever *' gifts and graces," or special aptness for the 
 work, its members may possess. They are of infinite 
 service by enabling men to grasp the details of social 
 evils, without which no efforts to relieve them can 
 be of much avail. *' Things seen are mightier than 
 things heard." The concrete affects us vastly more 
 than the abstract. The sight of a wounded or dying 
 man moves our sympathies more than the report of 
 a thousand slain in battle. 
 
 So the personal contact of the membeis of these 
 
 i!i' ,'■■' ■* 
 
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 441 
 
 Associations with the various forms of misery abound- 
 ing in great cities will be tlieir best education in the 
 work of practical philanthropy and social reform. 
 
 Many Aasociations vigorously prosecute evangel- 
 istic labor in street preaching, Bethel services, tract 
 distribution, cottage and noon prayer-meetings, Bible- 
 classes, visitation of the poor, of the p. ^oner in the 
 jails and of the soldier in the ;jarrack-room, and min- 
 istration to le sick and dying in the hospitals. 
 Their members literally fulfil the command of the 
 Divine Master, " Go out into the highways and com- 
 pel them to come in." They visit the hotels, the 
 boarding-houses, the workshops, to find out strangers 
 coming to the city. They invite them to their rooms, 
 introduce them to Christian families, and throw 
 around them the ai'ms of love and sympathy, to shield 
 them from the snares that surround the path of un- 
 sophisticated youth in a great city. 
 
 Many who could not be induced to attend church 
 will join the Association, and thus be led into the 
 paths of tempe ance and godliness, and eventually 
 into church relations. In providing a cheerful, social 
 rendezvous, and wholesome companionship for young 
 men in lodgings, or for strangers, they save many 
 from the innumerable temptations of city life. It 
 was in such work as this that Dwight L. Moody won 
 his first laurels and received his first training in 
 successful evangelism. 
 
 These Associations are a sort of Christian police, 
 watching over the spiritual interests of society, and 
 
 ill 
 
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 'I'll 
 
 'I ' r 
 
in!"' 
 
 It ' 
 
 r^r 
 
 , 
 
 1 i! 
 
 3- 
 
 .4? 
 
 'J 
 
 442 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 rendering innocuous or useful what were otherwise 
 elements of danger to the common weal. Their 
 members are the Good Samaritans of the friendless 
 strangers wlio have fallen among the thieves and 
 plunderers who prey upon their fellow-men. Like 
 the mediaeval order of the Confraternita Delia Mlse- 
 ricordia^ though bound by no conventual vow, thej*" 
 visit continually the sons of want and woe, the sick 
 and those in prison, and minister unto them. Their 
 self-denying labors during the visitation of the 
 cholera at New Orleans, and of the yellow fever at 
 Norfolk, Virginia, will never be forgotten by those 
 who witnessed them. Their work among the fire- 
 men of Pliiladelphia was productive of great and 
 permanent good. 
 
 A new department of Christian work which the As- 
 sociations have recently taken up is that of organ- 
 izing branches in connection with the different rail- 
 ways of the country. There are on the American 
 continent over 800,000 railroad men. Compara- 
 tively few of these have any church relations. From 
 their mode of life they are exposed to great tempta- 
 tions, and many are beyond the reach of the churches. 
 In connection with several roads Christian Associa- 
 tions have been established, and so highly do the rail- 
 way corporations appreciate the improved morale of 
 their employees under these influences that several of 
 them have promoted, by liberal money grants, by 
 furnishing rooms for meetings and reading-rooms, and 
 by other means, the formation of such Associations. 
 
n 
 
 YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 443 
 
 Many of their financial undertakings are " enter- 
 prises of great pith and moment." The Association 
 liooms in the large cities are frequently noble and 
 costly buildings. In Chicago the Association erect- 
 ed a magnificent marble hall which would seat three 
 thousand five hundred persons, at the cost of a 
 quarter of a million of dollars. It was no sooner 
 completed than it was burned to the ground, but, 
 before the ruins had ceased to smoke, $125,000 were 
 subscribed for the erection of another, which 
 has since arisen, phcenix-like, from the ashes of its 
 predecessor. In one year that Association circulated 
 one hundred and ninety thousand tracts. It received 
 a donation at one time of ten tons of tracts for dis- 
 tribution from Great Britain. 
 
 There are, it is estimated, not less than a million 
 young men, who are thus bound together, in a blessed 
 brotherhood, to toil in the service of the Divine 
 Master for the spiritual welfare of their fellow-men : 
 young men who occupy positions of honor, of trust, 
 of influence, and who will control much of the fi- 
 nancial, and political, as well as religious, destiny of 
 the age : a noble band of Christian workers, true 
 soldiers of the holy cross, knights of a loftier chivalry 
 than the steel-cased warriors of old ! Upon their 
 banners is inscribed the sublime watchword, " Christ 
 for all the world, and all the world for Christ ! " 
 Their grand purpose is to hasten the time when upon 
 every industry and activity of the age shall be written 
 *' Holiness to the Lord ; " and when the sin-stricken 
 
 ■W:| 
 
iifll 
 
 liiiii 
 
 I 
 
 444 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 world, like the demoniac, out of whom were cast a 
 legion of devils, shall sit clothed and in its right 
 mind at the feet of Jesus. 
 
 After fifty years the following figures represent 
 the growtli of the Y. M. C. A. throughout the world : 
 in the year 1896, Great Britain and Ireland, 1,298 ; 
 C nada, 86 ; India, 78 ; other British possessions, 
 54 i TTnited States, 1,362 ; Germany, 1,320 ; Nether, 
 lands, 812 ; Switzerland, 427 ; Norway, 189 ; Den- 
 mark, 150 ; France, 135; Japan, 60; Sweden, 58; 
 Italy, 47 ; Belgium, 33 ; China, 11 ; Palestine and 
 Syria and other countries, 9. — Grand total, 6,129. 
 
 Many of the home and foreign Y. M. C. A. build- 
 ings are of elegant architecture and are centres of 
 great Christian activity. It has been claimed that 
 early in the century a similar society, " Jiinglings- 
 Verein," was organized in Switzerland. But the 
 distinctive Y. M. C. A. cannot be traced further back 
 than the London society of 1844. 
 
 There are over forty magazines, chiefly monthly, 
 issued by the Y. M. C. A.*s in Great Britain and its 
 colonies. The principal American and continental 
 Associations also issue local periodicals. 
 
 A special development of the Y. M. C. A. in 
 recent years has been in connection with the colleges, 
 especially of the United States and Canada. In 
 many of these institutions admirable buildings have 
 been erected, and incalculable good has been done 
 by the visitations throughout the world by Mr. Mott, 
 and others who, in connection with the Students, 
 

 YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 445 
 
 Missionary Movement, have led many of the brightt i' 
 young men in the universities and colleges of Ch "s- 
 tendora to devote themselves to the higher interests 
 of mankind. The late Professor Drummond was 
 especially enthusiastic in this work, and used to 
 write with warmth of his having ''landed" or 
 " bagged " certain bright young men for this noble 
 work. 
 
 Kindred in aim and methr .3 have been the Bible 
 study and prayer unions in Grej . Britain of the civil 
 service, lawyers, doctors, commercial travellers, 
 London banks, soldiers' Chr' ^tian Association and 
 others, numberir-g 463 cf itres of operations, with a 
 membership of 8,308. 
 
 The fourteenth conference of the Association of all 
 lands was held July 6-10, 1898, in Basle, Switzerland. 
 It was a large and, in every respect, a successful 
 gathering, and the reports from the field at large 
 were of a most encouraging character. 
 
 The manifest benefit of the Y. M. C. A. soon dem- 
 onstrated a need for similar organizations for young 
 women. Mr. J. P. Cattell writes : " In America 
 this movement dates from the year 1857, when the 
 first association for distinctive work among young 
 women was organized in New York City. Ten yeais 
 later a general interest in the subject resulted in the 
 formation of associations in many of the large cities 
 of the United States. Many of the associations use 
 their buildings as lodgings or boarding-houses for 
 women, and a few have restaurants ; but there is a 
 
 
 
 i 
 
i 
 
 
 ! y'H 
 
 446 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 growing tendency to emphasize such methods of 
 educational, social and religious work for women, as 
 the reading-room, librar}^ educational classes, social 
 receptions, Bible classes and prayer-meetings. Em- 
 ployment offices are also a very general feature in 
 this work. An effort to organize associations among 
 young women in schools and colleges is meeting with 
 considerable success." 
 
 In June, 1898, the first ecumenical conference of the 
 world's Young Women's Christian Association was 
 held in London. There were present three hundred 
 and twenty-six delegates IVoli twenty countiies, two 
 hundred and four being from Great Britain and Ire- 
 land, nineteen from India, thirteen from Sweden, 
 fourteen from the United States and a less number 
 from Australia, Canada, China, Hungary, Italy, 
 Russia, Spain, Switzerland, Turkey and other lands. 
 No general statistics of membership are given, but en- 
 couraging reports were made of the advantages con- 
 ferred upon young women by these associations. 
 Council and protection are offered to strangers coming 
 into the great cities, and especially to women and 
 girls exposed to the perils of the cities of the con- 
 tinent of Europe. 
 
 Thirty-five thousand girls in the United States, it 
 is affirmed, are working for degrees in universities or 
 colleges, contrasted with one-tenth of that number in 
 Great Britain. In the United States there are three 
 hundred and seventeen associations in the college 
 department, with about five thousand College Associa- 
 
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 447 
 
 tion members. Over two hundred have resolved to 
 be foreign missionaries, and over one hundred are al- 
 ready in the field, and hundreds more are studying 
 the history and needs of missions in connection with 
 the mission classes of the Y. W. C. A. 
 
 IN 
 
 M 
 
'W 
 
 f-U 
 
 448 REUaiOUS PROORESS IN THE CENTURY. 
 
 1*^1 
 
 I 
 
 CHAPTER XLIX. 
 
 YOUNG people's ORGANIZATIONS. 
 
 A STRIKING characteristic of the latter part of the 
 nineteenth century has been the organizing of the 
 young 1 fe of all tlie churches for Christian culture 
 and Christian service. We have already noted the 
 gieat work in this direction which has been accom- 
 plished by the Sunday-schools and Young Men's and 
 Young Women's Christian Associations, but within 
 a few years a new scope and development has been 
 given to this movement by the Young People's 
 Society of Christian Endeavor and similar organiza- 
 tions. This movement is a distinct evolution, a 
 growth from small beginnings to great results. 
 
 Tlie Christian Endeavor movement owes its origin 
 to the Rev. Francis E. Clark, D. D., the devoted 
 pastor of the Williston Church, Portland, Maine. 
 On February 2, 1881, Dr. Clark formed, in his own 
 study, the first Young People's Society of Christian 
 Endeavor, with essentially the same constitution, 
 pledge and methods of work as the present world-wide 
 movement. So successful was this organizatioil that 
 Dr. Clark announced his methods in an article entitled 
 *'How one Church Cares for its Young People." Before 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 449 
 
 the end of the year four more societies were formed, 
 and many other churches adopted similar methods. 
 
 The first of the annual conventions, which liave 
 become such important inter-denominational rallies, 
 was held in June, 1882, at Williston Church, Port- 
 land, when only six societies were recorded. The 
 following year the number had grown to fifty-three ; 
 in 1885 tiie United Society of Christian Endeavor 
 was incorporated with two hundred and fifty-three 
 local Societies and fourteen thousand eight hundred 
 and ninety-two members. 
 
 The following year the Christian Endeavor organ. 
 The Golden Rule^ was established. Dr. F. E. 
 Clark resigned his important pastorate in South 
 Boston to become President of the United Society 
 and Editor-in-chief of The Golden Rule. A special 
 feature of the Christian Endeavor Society is its inter- 
 denominational character, and it rapidly spread to 
 all the Evangelical Churches, local societies retaining 
 their denominational allegiance, while sharing the 
 inter-denominational fellowship. 
 
 Soon the movement spread beyond this continent. 
 Dr. Clark made successive visits to Europe in the 
 interest of the Society, and established branches in 
 almost all the European countries. He subsequently 
 made Christian Endeavor journeys around the world, 
 receiving a cordial welcome in the chief centres of 
 population of Australia, China, India, Turkey and 
 other countries. 
 
 The annual conventions are the most la' oly at- 
 
 I 
 

 u 
 
 I '^ 
 
 5 t 
 
 S 
 
 i 
 
 ;H i' 
 
 ^ 
 
 450 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 tended religious gatherings ever held. The argest 
 of these was that at Boston in 1895, when fifty-six 
 thousand four hundred and thirty-five delegates 
 were registered, and eight hundred and twenty-five 
 different meetings, many of them of an evangelical 
 character, were held, with an aggregate attendance 
 of six hundred and forty-thiee thousand five hun- 
 dred persons. 
 
 During the first fifteen years of the Christian En^ 
 deavor movement " more than five million Endeav- 
 orers in all have been enrolled, with twv) million 
 others in denominational societies that are Endea- 
 vorers in all but name. Ten million Endeavor 
 meetings have been held. Five million copies of the 
 constitution have been printed, in forty different 
 languages, and at least fifteen million copies of the 
 pledge. More than one million associate members 
 liave joined the Cliurch, and more than two million 
 dollars have been given to denominational causes." 
 
 In almost every country in the world the Chris- 
 tian Endeavor Societies have been organized. They 
 have been of vast assistance in promoting Christian 
 work in the mission field. They have been formed 
 also in work-shops and prisons, in insane asylums, 
 work-houses, schools for the deaf and dumb, and on 
 board the ships of tlie United States Navy. They 
 publish local organs in many different languages. 
 They devote much faithful energy to the study of the 
 Scriptures, to religious testimony and prayer, to ag- 
 gressive Christian work in recruiting members for its 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 451 
 
 organization and for tho Church, and other forms of 
 aggressive Christian work. 
 
 In 1899 the Young People's Society of Christian 
 Endeavor reported fifty-live thousand eight hundred 
 and thirteen local societies, including junior and in- 
 termediate, and a total membership of three million 
 three hundred and fifty thousand. 
 
 The Epworth League was formally organized in 
 1889, but its real g&nesis was much further back. 
 As early as 1872 effort was made to organize the 
 young people of Methodism for Christian culture 
 and service. Under the inspiration of Dr. John II. 
 Vincent, now Bishop Vincent, an organization known 
 as the Church Lyceum had been created especially 
 for the intellectual training of the young people of 
 the Methodist Episcopal Church. A copious litera- 
 ture was prepared, giving, in small tracts, a popular 
 statement of the principal facts of science, history 
 and religious progress. The General Conference of 
 1872 was memorialized to give recognition to this 
 organization. It Avas cordially adopted by the Gen- 
 eral Conference of 1876. 
 
 The Church Lyceum in turn gave place to the 
 Oxford League, a society which retained the idea of 
 intellectual culture, and provided also for greater 
 activity in the social and spiritual life. By the be- 
 ginning of 1889 other Methodist young people's so- 
 cieties had come into being, — the Young People's 
 Methodist Alliance, the Young Peoole's Cliristian 
 League and two others. Each of these societies was 
 
! ' 
 
 
 ii! 
 
 i: 
 
 ^lii 
 
 i 
 
 : ,1 
 
 452 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 pushing its work with zeal. Some of them sought to 
 cooperate upon the same territory. It was seen that 
 some step must be taken to centralize and harmonize 
 the work. Finally a conference of tlie young people's 
 societies of the Methodist Episcopal Church was 
 proposed, and their leaders met at Cleveland in Cen- 
 tral Church, on May 14, 1889. The formation of 
 the Ep worth League from the union of the five so- 
 cieties on the evening of May 15 was the result. 
 
 The Epworth Herald^ the organ of the League, 
 was established, with the Rev. Dr. J. F. Berry as 
 Editor, May, 1890. In three years the subscription 
 list had crossed the 100,000 line, and in 1900 reached 
 120,000. In 1891, Dr. E. A. Schell was appointed 
 General Secretary. He was succeeded in office by 
 Dr. Thirkield in 1899. 
 
 In 1889 the Epworth League was introduced into 
 Canada. It was very widely adopted throughout 
 Canadian Methodism, and the following year received 
 endorsation by the General Conference, being its 
 first official recognition by any Metliodist legislation. 
 A provision of the Canadian Leagues, whereby En- 
 deavor Societies might be incorporated with the 
 Church institution as Epworth Leagues of Christian 
 Endeavor, greatly facilitated the extension of both 
 organizations. 
 
 The Rev. Dr. Withrow, the Sunday-School Sec- 
 retary of the Methodist Church, served five years 
 also as Secretary to +hp. Epworth League. At the 
 General Conference ^- j.894: the League was so de- 
 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 453 
 
 veloped tliat the Rev. A. C. Crews was specially ap- 
 pointed as Sunday-School and League Secretary, and 
 in 1898 as Editor of the League organ, The Canadian 
 Epivorth Era. 
 
 In the Methodist Episcopal Church, South, the 
 Epworth League was also soon organized, with the 
 Rev. Dr. Steele as General Secretary and Editor of 
 The Epworth Era. He was succeeded in 1898 by 
 Rev. Dr. Du Bose. 
 
 The Epworth League has also had its great con- 
 ventions like the Christian Endeavor Societ}'-, but 
 these are held, not annually, but biennially, and, be- 
 ing denominational in character, they are not such 
 great numerical rallies. 
 
 The growth of the Epworth League has been 
 phenomenal. In the Methodist Episcopal Church 
 alone in ten years it has reached 19,800 chapters. 
 In addition to these were 6,900 Junior Leagues, and 
 a total membership of 1,860,000. The membership 
 in the Methodist Episcopal Church South, and in 
 Canada, increased this number to considerably over 
 2,000,000. 
 
 The great purpose of the Epworth League, like 
 that of the Society of Chiistian Endeavor, is the 
 cultivation of personal piety, the development of 
 Christian activity, the exercise, through its depart- 
 ment of mercy and help, of social philanthropy, and 
 the promotion of intellectual development. For the 
 latter purpose reading courses have been organized, 
 in all of which many thousands of young people have 
 
^^^^^^■f 
 
 
 f 
 
 
 454 RELIGIOUS PROGRESS IN THL CENTURY. 
 
 }^^ 
 
 pm 
 
 I 
 
 h "'I 
 
 |i|! 
 
 taken up year after year consecutive series of studies 
 in science, liistory and biblical studies. A forward 
 movement in missions has also characterized all the 
 different young people's societies. 
 
 In tlie Wesleyan Church of Great Bri'ain, a Wes- 
 ley Guikl has been formed, with its own literary 
 organ and reading courses, with marked success. 
 
 Tlie Brotherhood of St. Andrew in the Protestant 
 Episcopal Church of the United States grew out of 
 a young men's Bible class in St. James' Church, 
 Chicago, in 1883. On St. Andrew's Day, November 
 30, that year, a dozen young men of St. James' Church 
 agj-eed to pray daily for the spread of Christ's King- 
 dom among young men and to make an earnest effort 
 each week to bring at least one young man within 
 the hearing of the Gospel of Jesus Christ. These 
 are the two rules of Prayer and SLrvice which have, 
 throughout its history, characterized the Brotherhood. 
 As the object, methods and results of the work be- 
 came known n.pters were multiplied throughout 
 the country, ui.ui now they number twelve hundred 
 and twenty-three, with a membership of about thirteen 
 thousand men pledged to pray and work together. 
 The given method of service is simple, and single, 
 but the spirit of the Brotherhood consecrates to the 
 work all the zeal, tact, common sense and experience 
 of its members. A convention is held each year at 
 which every chapter in good standing is entitled to 
 be represented. Tlie convention appoints a Council 
 which is cliarged with the executive direction of the 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 455 
 
 general organization. While the Brotherhood U 
 simply a federation of parochial societies, yet ii 
 very name and the whole idoi'. of its mission tend to 
 give its members large conceptions of church life 
 and activity, and the practical value of union and 
 co-operation is forcibly presented to them in all their 
 work. Everywhere, emphasis has been laid upon 
 individual responsibility for individual charactrr, 
 work and influence. This principle has been fixed 
 in naming the Brotherluxtd after that saint, who, 
 when he had found the Messiah, first sought his 
 own brother and brought him to Jesus. 
 
 The organ of the Brotherhood is the St. Andreivs 
 Cross. The organization spread to Canada in 1889. 
 It has now 230 Chapters, with about 2,000 members. 
 The following year the Brotherhood was organizer- 
 in Scotland, in 1892 in Australia and New Zealand, 
 in 1896 in England, and the same year in ..ii3 "Weet 
 Indies and South Africa. A boys' depart r;. eat A 
 the Brotherhood of St. Andrew has alsu rjeen or- 
 ganized for the spread of Christ's kingdom .among 
 boys. 
 
 The Baptist Young People's Union of jtmerica 
 was organized at a large and representative Conven- 
 tion held in Chicago, 111., July 7-8, 1891. The fol- 
 lowing outline of its general scope and character is 
 abridged from the account prepared by the Rev. E. 
 E. Chivers, D.D., General Secretary and Editor of 
 the official organ of the Biiptist Union : 
 
 " In common with other bodies of Cliristians thtJ 
 
 
ri' 
 
 456 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 ^flfl^SK f 
 
 
 • li 
 
 
 % ■! 
 
 Baptist churches had felt the quickening influences 
 of what has come to be known as the Young People's 
 Movement. Young people's societies which, under 
 different names, had been at work in our churches 
 adopted the watchwords and methods of the new 
 movement. New societies were organized. All felt 
 the thrill of the new enthusiasm. As the great pos- 
 sibilities of this movement became more apparent 
 there sprang up in the minds of many a conviction 
 of the need of a denominational organization. It 
 was felt tliat the forces of the Baptist young people 
 should be unified and directed toward the attainment 
 of the common interests and ends of the denomina- 
 tional life of the Church. Out of the discussions 
 which ensued the Baptist Young People's Union of 
 America was b srn." 
 
 In April, 1891, a conference was held in Philadel- 
 phia, which fraDiCd a general outline of basis of 
 organization. This recommended that the national 
 organization should include all Baptist young peo- 
 ple's societies of whatever name or constitution. 
 " Federation " became the watchword. A form was 
 adopted for national, stato, associational and local 
 constitutions. * 
 
 While the Baptist Young People's Union is thus 
 distinctively denominational, as its name implies, 
 yet within these lines it is broadly inclusive. Its 
 basis is federative. It does not insist upon unifoiTii- 
 ity of name or constitution. It undertakes no legis- 
 lative function over local societies. It simply seeks to 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 457 
 
 bring all these societies into helpful fellowsliip and 
 active co-operation. 
 
 The educational plans of the Union have taken 
 form in what are popularly known as the Christian 
 Culture Courses. These Courses are three in num- 
 ber, each extending through four years. The Bible 
 Reader's Course provides for the reading of the entire 
 Scriptures. The Sacred Literature Course aims to 
 give a broader biblical and doctrinal survey. The 
 Missionary Course is designed to present a progres- 
 sive view of Christian Missions. 
 
 The Union holds its international Conventions in 
 July of each year. 
 
 The Baptist Young People's Union of the South, 
 while maintaining a separate set of officers, is in 
 closest affiliation with the international body and 
 indeed forms an integral part of it. The history of 
 the organization has abundantly justified its being 
 and vindicated the wisdom and foresight of its 
 founders. Its existence and work are perfectly 
 compatible with catholicity of spirit. It does not 
 interfere with that larger fellowship which the United 
 Society of Christian Endeavor seeks to foster while 
 it emphasizes the primary obligation of loyalty to 
 one's own. 
 
 The Westminster League is the young people's 
 organization of the Presbyterian Church of the 
 United States. It was first named the Young 
 People's Society of the Presbyterian Church, and 
 afterwards the Young People's Union. Its form of 
 
MhV 
 
 458 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 1*11 
 
 ii i 
 
 Government as outlined by the Rev. Dr. Buikley, of 
 Detroit, one of the chief proniotors of the West- 
 minster League, embodies three departments of 
 Christian work. 
 
 I. Church and Neighborhood Committee. This 
 has under it such Special Committees as the needs 
 of the parish work of the Young People may require, 
 sucL' as Membership, Devotional, Visiting, etc. 
 
 II. Home Mission Committee. Tliis Committee, 
 too, may liave Sub-Committees, and through these 
 the League is brought into co-operative touch with 
 all branches of work undertaken by the Church on 
 the Home Field. 
 
 III. Foreign Missions Committee. 
 
 The name of the organization j"s historic. It blends 
 the memories of the biith of the " Confession of 
 Faith," in Westminster Abbey, with those of the heroic 
 struggles of the Scottish forefathers against those 
 who would have fastened a grievous yoke of eccle- 
 siastical bondage on tlieir necks. Greyfriars and 
 Westminster are bound together in it. 
 
 No general organization of local Leagues has yet 
 been effected permanently. 
 
 " It is probable,'* Dr. Barkley intimates, " that 
 steps will soon be taken to effect a bj'oader and more 
 comprehensive organization for the prosecution of 
 League work." 
 
 Tlie Luther League is the young people's society 
 of the Lutheran Cliurch. Twelve years ago that 
 Church was divided by doctrinal points into four 
 
 
YOUNO PEOPLE'S ORGANIZATIONS. 
 
 459 
 
 general bodies representing sixty synods. As one 
 means of uniting the Church the organization of the 
 Luther League was proposed. This at fii-st met with 
 considerable adverse criticism, but now numbers 
 among its supporters those who at first wei'O op- 
 ponents. It has an estimated membersliip at present 
 of about 80,000. Its object is to develop a spirit of 
 assertion in Lutheran Church work, and in tliis it is 
 doing important service. The Lutheran Church has 
 long contended with i he tendency of young people to 
 leave the Church after confumation. Among Luther- 
 ana this has been apparently a more serious drain 
 than in other denominations, as not only have they 
 lost tlieir proportion of those who forsake the Church 
 entirely, but also a far larger number of those who 
 do not understand the foreign languages, which, as 
 well as English, are used in most of the Churches. 
 These languages are German, Swedish, Norwegian, 
 Danish, Finnisli, Slavonian and Livonian. The 
 object of the Luther League is to retain in the mem- 
 bership of the Lutheran Church as many as possible 
 of those whom it has in large degree hitherto lost. 
 
 The Boys' Brigade, the Knights of Temperance, 
 the White Cross Society, the Young Crusaders, are 
 all organizations for the promotion of religion, tem- 
 perance and social purity among boys and young 
 men, the influence of which cannot but be most 
 salutary upon the young life of the nation. Bands of 
 Hope, Bands of Mercy, common to both Great 
 Britain and the United States, are further develop- 
 
460 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 :»i 
 
 meiits of the same important means of leading the 
 youth in the paths of truth and righteousness. 
 
 The World's Student Volunteer Society represents 
 a great body of fifty-six thousand students in eleven 
 dififerent nations, of whom one thousand six hundred 
 and eighty-six have volunteered for missionary 
 service, and live hundred and sixty-five liave already 
 sailed for mission fields. Among these are three 
 hundred and sixty-six women, one hundred and eight- 
 een of whom are already in the mission field. In 
 seeking especially to enlist student life in Chris- 
 tian service, the Association is securing the very best 
 possible recruits for the moral conquest of the world. 
 These men and women are among the intellectual 
 Slite of the age, not in natural endowment, but in tlie 
 opportunity they enjoy. These are they who will 
 largely mould the life and thought and character of 
 the coming century, who will be the teachers and 
 preachers, editors and statesmen, lawyers and physi- 
 cians, engineers and scientists of the future, those 
 under whose hand is placed the lever of more than 
 Archimedean power to raise the world. 
 
 At the beginning of this century, and even much 
 more recently, the colleges were honeycombed with in- 
 fidelity. To attend college was the sole privilege of 
 the sons of wealth, who were assailed with special temp- 
 tations to extravagance and vice. To-day there is no 
 class in the community which holds such lofty ideals, 
 of which so many members are pronounced Chris- 
 tians, as college students. The colleges are no 
 
 ' 
 
lY. 
 
 YOUNO PEOPLE'S ORGANIZATIONS. 
 
 461 
 
 ding the 
 s. 
 
 ^presents 
 n eleven 
 hundred 
 issionary 
 B already 
 ire three 
 nd eight- 
 ield. In 
 in Chris- 
 vevy best 
 he world, 
 bellectual 
 )ut in the 
 who will 
 acter of 
 ners and 
 id physi- 
 re, those 
 ore than 
 
 en much 
 with in- 
 v'iiege of 
 ial temp- 
 lere is no 
 ty ideals, 
 d Chris- 
 are no 
 
 longer the privilege of the rich, but the poor man's 
 son, if he have grace, gnt and gumption, can 
 
 rk his 
 
 the 
 
 for( 
 
 remost rank. 
 Wc have no sp.aco lelt lor a general review of the 
 wonderful progress of the most wonderful century 
 in the history of the world. Nor is such needed. 
 The survey we have made in this volume h;is ill- 
 served its purpose if it has not filled our sou)s with 
 thankfulness to Almighty God for the wonderii IIo 
 has wrought. It is indeed a great privilege to live 
 in these latter days " the heirs of the figes, foremost 
 in the files of time." We stand on the threshold of 
 what will doubtless be a still more wonderful century 
 in its moral, social, religious and economic progress 
 than the nineteenth. What its issue shdi be no man 
 may tell. We may drop a thought into the future as 
 men drop pebbles into a deep well to hear what echo 
 it returns, but we cannot fully interpret its signifi- 
 cance. We know that all things tend to that 
 
 One, far-off divine event 
 To which the whole creation moves. 
 
 Nothing in the nineteenth century has been more 
 marked than the growth of God's kingdom in the 
 earth, the progress of Christian missions, the up- 
 building of moral character, the betterment of the 
 condition of mankind. The twentieth century shall 
 doubtless see the still ampler fulfilment of the 
 promise of the nineteenth. Fields white unto 
 harvest wave white on every side, eager volunteers 
 

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 462 RELIGIOUS PROGRESS IN THE CENTURY. 
 
 from all the lands of Christendom are saying to the 
 Lord of the harvest, " Here am I, send me." 
 
 Christian missions throughout the world are sow- 
 ing the seeds of a nobler and loftier type of civiliza- 
 tion. A new Crusade, not of war but of peace, is 
 being waged. The pacific victories of the gospel 
 will unite mankind in the bonds of brotherhood. 
 The drowsy races in the Orient are turning in their 
 troubled sleep. They are arousing themselves from 
 the lethargy of centuries, and are laying aside their 
 scorn and hatred of the Western nations. They are 
 waking up to the activities of the age. They feel 
 the pulses of a new life throbbing and thrilling 
 through all the veins and arteries of society. The 
 night of ages is giving way, and its darkness is being 
 dispersed. A brighter day is bursting on the world. 
 The heralds of the dawn may eveiywhere be seen. 
 Old and hoary systems of idolatry and priestcraft are 
 crumbling away. Cruel and bloody heathen rites are 
 being abolished. 
 
 These glorious trophies of the progress of Chris- 
 tianity are pledges of still grander triuuiphs in the 
 future. What sublime results may not some who 
 read these pages behold I Those blind and impotent 
 old lands which so long have struggled with the 
 demons of superstition and idolatry shall eventu- 
 ally accept the mild reign of the Prince of Peace. 
 The day is hastening when, in a world redeemed, 
 regenerated, disenthralled from the power and 
 dominion of sin, the Saviour shall see of the 
 
YOUNG PEOPLE'S ORGANIZATIONS. 
 
 463 
 
 travail of his soi:l and be satisfied ; when He shall 
 receive the heathen for His inheritance, and the 
 uttermost parts of the earth for His possession ; when 
 upon all the industries and activities of the world ; 
 upon all its trade and commerce, its art, its science, 
 and its literature, shall be written : " Holiness to the 
 Lord." 
 
 To this blessed consummation all the events of 
 history, the growth and decay of empires, the rise 
 and fall of dynasties, are tending. Omniscient power 
 and wisdom are guiding the world, as a skilful rider 
 guides his steed, upward and onward to its glorious 
 goal. With devout as well as philosophic eye let us 
 read the history of the race, and discern amid its 
 strifes and tumults that God by His Providence is 
 reconciling the world unto Himself. 
 
 God's greatness flows around our incompleteness, 
 Bound our restlessness His rest. 
 
Mil 
 
 ' '■; 
 
 t »^ 
 
INDEX. 
 
 A. 
 
 Abolitionists, English, 54 et aeq. ; 
 
 American, 61 etaeq., 69 et aeq. 
 Africa, Missions in, 114, 163, 175, 801. 
 American Bible Societies, 886. 
 American Board of Missions, 138, 189, 
 
 169, 170 ; oriRinated, 1810, 144. 
 American Methodist Missions, 1^. 
 America, Presbyterianism in, 228. 
 America, Protestant ^.piscopal 
 
 Church in, 210. 
 American Revolution, Influence of, 
 
 81-33. 
 Ancient Civilizations, S-4. 
 Anglican Church. See Established 
 
 Church of England, and 209. 
 Anglican Church in America, 210. 
 Antisemitism, 182, 183. 
 Anti-Slavery Society, American, 1833, 
 
 62. 
 Archaeology, Biblical, 338 et aeq. 
 Armenians, fidelity under persecu- 
 tion, 176. 
 Asbury, Bishop, 249. 
 Atheism in France, Lecky on, 12 ; in 
 
 America, 82 ; Coleridge on, 815. 
 
 B. 
 
 Baptist Church in England, 267 ; in 
 America, 268. 
 
 Baptist Young People's Union or- 
 ganized, 455. 
 
 Bible Christians organized, 1815, 241. 
 
 Bible the best of missionaries, 117 : 
 Translation of, 91-94, 105, 146, 
 154, 155 ; Manuscripts of, 359. 
 
 Bible Societies, 880 et aeq. ; British 
 and foreign originated, 1804, 882 ; 
 Other Bible Societies, 888. 
 
 Booth, Oeneral. See Salvation 
 Army. 
 
 Brown, John, his Anti-Slavery Cru- 
 sade, 63, 64. 
 
 Bunting, D>-. Jabez, 242. 
 
 Burma, Missions in, 144 et aeq. 
 
 Calvary, Site of, 352. 
 
 Canada abolishes slavery, 179S, BS ; 
 Anglican Church in, 200 ; Meth- 
 odism in, 258 ; Slave refugees in 
 67,68. 
 
 Carey, William, and missions, 83; 
 Sketch of, 84 et aeq. ; preaches 
 epoch-marking sermon, 1792, 87. 
 
 Catholic Emancipation Bill, 1829, 190, 
 289. 
 
 Chalmers, Thomas, 214 e* aeq. ; 417 
 
 €t S€Q 
 
 Cheap Literature, 28-SO. 
 
 China, Inland Mission, W. 
 
 China,Mi88ions in, 150 et aeq. ,' 157, 1S8, 
 160. 
 
 Christian CommiFsion. "^e, 486. 
 
 Christian Endeavor, \\, , People's 
 Society of, organized 1881, 448. 
 
 Christia dty. Conserving element, 5. 
 
 " Christian Science," fS^. 
 
 Church Missionary Society organ- 
 ized, 1799, 100. 
 
 Church of England, Ritualism In, 
 201,202. 
 
 City Missions, 416 ; Dr. Chalmers and, 
 417 ; College Settlements and, 
 431. 
 
 Codex Sinaiticus, Found, 1844, 350. 
 
 Coke, Dr. Thomas, and Methodist 
 Missions, 110 et aeq. ; dies at sea, 
 121 ; 288-248. 
 
 College Settlements, 481. 
 
 Colenso, Bishop, 208. 
 
 Congregational Church, 262 et aeq. ; 
 in America, 264 ; Missions of, 265. 
 
 Cook, Captain, his relation to mis- 
 sions, 85, 121. 
 
 Covenanters, The, 211. 
 
 Cruciflzion, graffiti of, found 1896, 
 365. 
 
 Cuneiform inscriptions interpreted. 
 1846, 839. 
 
 465 
 
i;. 
 
 it*^ 
 
 466 
 
 INDEX. 
 
 Wi 
 
 f . 
 
 I fii 
 
 ;i.' 
 
 I i 1 
 
 Danish Missions, 80. 
 
 Deaconess Movement, The. (See 
 Kaiserewerth.) 
 
 Deism, 187 et aeq. , 306, 834. 
 
 Deism and MisHions, 82. 
 
 Disruption in Scottish Kirk, Causes 
 or, 215 etseq. ; Dramatic consum- 
 mation of, 1813, 218. 
 
 Dorchester, Dr., quoted, 83 and ptta- 
 aim. 
 
 Dred-Scott decision, 04-65. 
 
 Duelling, 35. 
 
 Duflr, the Mission Sliip, 98-100. 
 
 Duflr, Dr. A., 117, 221. 
 
 East India Company and Missions. 
 89, 92, 94, 118, 119, 144, 155, 214. 
 
 E. 
 
 CEcumenical Council, 1869, 295. 
 Eni-land. Social and moral condition 
 
 of, 17-30. 
 England. Presbyterian ism in, 28»i 
 
 et aeq. 
 
 ^P^SL'.'*..^®*^"®' The, organized 
 1889, 451. 
 
 " Essays and Reviews," 207. 
 
 Established Church of England, 20- 
 
 Goshen, Cities of, 847. 
 
 Gospel Rans'ing in America, 112. 
 
 Gossner, Joun, 822. 
 
 B. 
 
 Haldane, Robert and James, 218, 
 
 887. 
 Hamlin, Cyrus, Sketch of, 170 
 
 et aeq. 
 Hittite8,The, 848. 
 Holland, Progress of Religious 
 
 Thought in, 383. 
 Holland and Missions, 3.30. 
 Hunt, John, his work in Fiji, 127 et 
 
 aeq. 
 
 I. 
 
 India, Missions in, 89-91 ; 100 et aeq.; 
 115-117; Mutiny in, 118-119. 
 
 Indians, Missions to, 79. 
 
 Infidelity, 2;W ; in America, 36-40. 
 
 Intemperance, Prevalence of, in 
 England, 17 ; in America, 30-40. 
 
 Inscriptions, Cuneiform, inter- 
 preted, 1846, 839. 
 
 Ireland, Rebellion In, 1798, 14-16; 
 Catholic Emancipation in, 192- 
 193 ; Presbyterianism in, 227. 
 
 F. 
 
 Falk, Sketch of. 279. 
 
 Fij', Missions in, \^etaeq. ; Degra- 
 dation of, 129 ; Triumphs of Mis- 
 sions in, 131. 
 
 France, Progress of Religious 
 Thought in, 324 et aeq. ; Hugue- 
 nots m, 824 ; Protestant Church 
 in, 828 ; McAll Mission in, 828 et 
 acq. 
 
 FrancKe and Missions, 80 ; 807. 
 
 Free Church of Scotland, organized, 
 1843, 219; Remarkable develop- 
 ment of, 220 fcf aeq. 
 
 Freedman's Aid Societies, 68. 
 
 French Revolution, The, 10-13, 90, 
 114. 233, 325. 
 
 Friendly Islands, Missions in, 121 et 
 aeq. 
 
 Friends, Society of, 278 et aeq. ; Per- 
 secutions of, 279. 
 
 Froude, J. A., on decay of established 
 religions, 7. 
 
 G. 
 
 Garretson, 40. 
 
 Garrison, W. Lloyd, 62. 
 
 Germany, Progress of Religious 
 
 Thought in, 305 ct aeq.; Pietism 
 
 In, 807. 
 
 Japan, Missions in, 160-162. 
 Jerry McAuiay and his work, 425. 
 Jews, Missions to, 178 et aeq. 
 Judson, Sketch of, 144 et aeq. 
 
 Kaiserswerth, A visit t", 
 
 daughter houses, 404 
 Kant, 809. 
 
 397; its 
 
 Latter Day Saints organized, 1830, 
 281. 
 
 Lavigerie, Cardinal, 301-304. 
 
 Layard's discoveries, 184S, 339. 
 
 Lee, Jesse, Apostle of New England, 
 40-41. 
 
 Leo XII., 291 ; XIII., 295 
 
 Lincoln on slavery, 05—66. 
 
 London Missionary Society organ- 
 ized, 1795, 97 ; 188, 
 
 Lord's Day, Observance of, 42 et aeq. ; 
 in England. 44—47 ; in America, 
 44-46 : in Belgium, 48. 
 
 Lovejoy, Abolitionist, 70. 
 
 Luther League, 458. 
 
 Lutheran Church, The, 272 et aeq. 
 
 Lux Mundi, 209. 
 
INDEX. 
 
 467 
 
 M. 
 
 McAulay, Jerry, Mission in New 
 York, 485. 
 
 MadagaHcar, Missions in, 165—167. 
 
 Martyn, Henry, SIcetch of, 102 ; his 
 apostolic zeal, 103, 104. 
 
 Massey City Mission, Toronto, 424. 
 
 Mediaeval Missions, 78. 
 
 " Messenger of Peace," 186. 
 
 Methodism, Intiuenceof,in England, 
 23-30; Divi.sions of, 236 et aeq.; 
 Essential unity of, 287-255 ; in 
 United States, 248 et aeq.; in 
 Canada, 258 et neq.; organizes 
 Sunday Scliools in England, 1769 ; 
 in America, 1786, 370 ; relations 
 to missions, 108 et seq.; 244. 
 
 Methodists, Early, in England, 24-80 ; 
 108-109 ; in America, 4(M1. 
 
 Methoaiot Church, The, 832-288 ; Fly 
 Sheet Controversy in, 242. 
 
 Methoilist Episcopal Church, organ- 
 ized, 1784, ai8 ; Slavery question 
 causes division in, 1844, 251 ; 
 Minor divisions of, 252 e^ sea.; 
 Publishing interests of, 2.55 ; Mis- 
 sions of, 350 ; Colleges, 8.57. 
 
 Methodist Episcopal Church South 
 organized, 1845, 352. 
 
 Methodist Union in Canada, 260. 
 
 Missions, 76 et aeq.; History of, 76 et 
 seq.i 461 ; to the American In- 
 dians, 79; City (See City Mis- 
 sions) ; Danish, 60 ; German, 816- 
 822 ; Moravian, 81 ; Moslem, 168 ; 
 Roman Catholic, 296 et aeq. 
 
 Missionary Ship (See Duff) 
 
 Missionary Society, London, 141. 
 
 Moabite Stone found 1868, &10. 
 
 " Moral Interregnum," 6. 
 
 Morality, State of, in France in 18th 
 Century, 10-12; in England, 
 Howitt on. 23-30, 187 et aeq. ; ic 
 America, 40-41. 
 
 Moravian Missions, 81. 
 
 Morrison, the Apostle of China, 
 Sketch of, 160 et aeq. 
 
 Mormons. (See Latter Day Saints.) 
 
 Moslems, Missions to, 168 el aeq. 
 
 Mutiny, Indian, 118, 119. 
 
 New Connection Methodists organ- 
 ized, 1797, 286. 
 New Ouinea, Missions in, 141. 
 New Hebrides, Missions in, 136, 140. 
 Newman, John Henry, 195-198. 
 New Zealand, Missions in, 139. 
 
 of, 187 et aeq. ; Leaders of, 104 et 
 aeq. ; EiTects of, 206. 
 
 9k 
 
 Palest ne. Missions in, 175 ; Explora- 
 tions in, 352 et aeq. ; Exploration 
 Fund in. The, 354 et aeq. 
 
 Penal Code in 18th Century, 20-22. 
 
 Persia, Missions in. 175. 
 
 Pessimistic Philosophies, 6. 
 
 Petra Discovered, 1818, 851. 
 
 Pharaoh-., Finding the, 1881, »18. 
 
 Physical Improvements in the 
 Century, 2. 
 
 Pietism, 807. 
 
 Pius VI., 290; VIL, 291; VIIL, 292; 
 IX., 292-295. 
 
 PontifTs, Sovereign of the Roman 
 Catholic Church, 290 et aeq. 
 
 Popes. (See Pontiffs.) 
 
 Presbyterian Church. The, 211 et aeq,; 
 Divisions of, 213-818 et aeq., 226. 
 
 Primitive Methodists organized, 1810, 
 889. 
 
 Prisons, State of, 22. 
 
 Puseyism. (See Oxford Movement.) 
 
 Pusey, Dr. E. B., 199. 
 
 % 
 
 Quakers. (See Friends.) 
 E. 
 
 Raikes, Robert, organizes Sunday 
 Schools, 1781, S68. 
 
 Railway Y. M. C. A., 442. 
 
 Rationalism, Growth of. In Germany, 
 809 et aeq. ,' Evangelical Revival 
 in Germany, 316 et aeq. (See 
 Methodism.) 
 
 Reform Bill, 1881, 190 et aeq. 
 
 Religion, State of, in England in 18th 
 Century. (See Morality.) 
 
 Religious Aspect of the Ceatury, Im- 
 portance of, 1. 
 
 Religious Thought, Progress of, in 
 France, 824 et aeq. ; in Germany, 
 805 ; in Holland, 888 et aeq. ; in 
 Switzerland, 336. 
 
 Religious Tract Society Organized, 
 1799, 890 ; Other Tract Societies 
 in Europe, 898 ; in America, 806. 
 
 Reuan, Life of Jesus, 886. 
 
 Ritualistic Movement, 201. 
 
 Robert College, Constantinople, 170- 
 172-174. 
 
 Roman Catholic Church, 289 et aeq. 
 CEcumenical Council, 1869, 295; 
 Growth of Church, 297 ; Missions, 
 298 et aeq. 
 
 Optimism, Christian, 8. 
 
 Oxford MoTement, The, 194 ; Cau8ee> 
 
 Rosetta Stone Found, 1602, f^. 
 
468+xxii=490 
 
 INDEX. 
 
 l-'.i ' 
 
 Sabbath, ObsftrTancn of, 4S-49; in 
 England, 44-17 ; in America, 44- 
 46 ; in Belgium, 48. 
 
 Sabbath, The, Boon to Mankind , 
 48,49. 
 
 Saint Andrew, Brotherhood of. 
 Organized 1888, 464. 
 
 Salvation Army, organized, 1878, 407 
 et $eq. ; Social Work of, 414. 
 
 Sandwich Islands, 188. 
 
 " Sayings of Jesua " found, 1807, 868. 
 
 Scotland, Ki''k of, 811 et aeq. 
 
 Selwyn. Bii>hop, 187-140. 
 
 Shaftesbury, Lord, 490. 
 
 Slavery 60 et aeq, ; in Qreoce and 
 Rome, 50-51 ; Abolition of, in 
 Canada, 53 ; in England, 1883, 54 ; 
 in United States, 1864, 64 ; ia 
 Brazil, 1871, 68 ; in Russia, 1861, 
 78 ; Causes Division of Metho<list 
 Episcopal Church. 1844, 261 ; 
 Causes Conflict in Ut\ited States, 
 69 et $eq. 
 
 Slave Trade, The. 68: Abolition of, in 
 America, 1819, 67 ; in England, 
 1808, 55 ; in East Indies, 1848, 66 ; 
 in France, 1R19, 57. 
 
 Smith, Joseph, 281, 282. 
 
 Society Islands, Missions in, 134 et 
 aeq. 
 
 Southern Seas, Missions in, 121 et 
 aeq., 188. 
 
 Spener, 807. 
 
 SpirituuMsts, 285 ri Si"; 
 
 Strauss, his Life c ' f ati, 813. 
 
 Switzerland, Progi --.^ of Religious 
 Thought in, 836. 
 
 Sunday Legislation, 46 ; News- 
 papers, 48-47. 
 
 Sunday Schools, 366 et aeq. ; Develop- 
 ment of, 871 ; Uniform Les.Hons 
 in, 872 ; Home Department in 
 the, 876. 
 
 Sunday School Union, Ame.'ican, 
 organized, 1829, 872. 
 
 Syriac Oospels found, 1891, 3Pi. 
 
 Syria, Missions in, 169. 
 
 Tel-elAmama Tablets found, 1887, 
 841. 
 
 Thompson, Qeorge, Abolitionist, 69. 
 
 '^ ractarianism. (See Oxford Move- 
 ment.) 
 
 " Tracts for the Times," 197 et aeq. 
 
 Tract Societies, 890-396. 
 
 U. 
 
 Underground Railway, The, 67. 
 Uj^itarlan Church, The, 275. 
 United States (see America) ; Meth- 
 odism in, 248 et aeq. 
 Universalist Church, The, 276. 
 
 W. 
 
 Wanamaker, John, and City Mission- 
 ary Work, 422. 
 
 Washington, George, maligned, 84. 
 
 TVater Street Mission. (See Jerry 
 McAulay.) 
 
 Wesleys, The, 24-80, 284. 
 
 Wesleyan Missionary Society organ- 
 ized 1818, 106. 
 
 Wesleyan Missions (see Coke) (see 
 Hunt), 140-142: in Fiji, 127 et 
 'eq. ; in New Zealand, 140; in 
 Australia, 142. 
 
 Westminister League, 450. 
 
 WIchem, 319. 
 
 Williams, John, Martyr of Erro- 
 manga, 183. 
 
 Williams, Roger, 268-270. 
 
 World's Student Volunteer Society, 
 459. 
 
 Xavier, Francis, 299. 
 Y. 
 
 Young Men's Christian Awociations 
 organized, 1844, -JS. 
 
 Young Women's Christian Associ- 
 ation, 1857, 446. 
 
 Tahiti, Missions in, 186. 
 Tappan, Arthur, Abolitionist, C9. 
 "Teaching of the Twelve " found, 
 1883,803. 
 
 Zinzendorf, Count, 81. 
 Zionism, 184. 
 
 I ^i 
 
 
 l; 
 
found, 1887, 
 
 itionist, 69. 
 tord Move- 
 
 107 et teq. 
 
 he, 67. 
 
 75. 
 
 ica); Melh- 
 
 1,278. 
 
 ity Mission- 
 
 iirned, 84. 
 [See Jerry 
 
 lety organ- 
 Coke) (see 
 i'iji, 127 et 
 d, 140; in 
 
 of Erro- 
 ir Society, 
 
 eociations 
 n Assi>ci-