aves ry Dia A ir fs ay Gornell University Library Ithaca, New York CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT OF CHARLES WILLIAM WASON CLASS OF 1876 1918 Cornell University Library BV 2550.J65 TT CTA 3 1924 023 034 816 ih HAND BOOK OF METHODIST MISSIONS. PUBLISHED BY THE BOARD OF MISSIONS, M. E. CHURCH, SOUTH, For USE oF SUNDAY SCHOOLS, EPWORTH LEAGUES, AND PER- SONS DESIRING MISSIONARY INFORMATION. I. G. JOHN, D.D., MISSION ROOMS, NASHVILLE, TENN. NASHVILLE, TENN.: Pusuisuinc House or THe M. E. Cuurcn, Soutu. BaRBEE & SmitH, AGENTS. 1893. mt DEDICATED To BisHop JonHn C. KEENER, D.D., a constant friend, able advocate, and stanch supporter of modern Missions, the inaugurator of our mission work in Mexico in 1873, and the author of the resolution in 1885, which opened the Japan Mission. CoryRIGHT, 1893. PREFACE. THE preparation of this volume, though far more la- borious than at first sight will appear, has been from the first a labor of love. In the beginning the work of research was undertaken in order to meet a constantly increasing demand for concrete facts and information. Keen and intelligent inquiries from pastors and people required prompt and satisfactory response. In an age characterized by celerity of movement and economy of time clear-cut facts and condensed statements are best appreciated. The generous reception given the first hand books led to the preparation of the entire series in which the most important fields occupied by the Methodist Church have been reviewed. The work, though hon- estly done, has been carried on in addition to the du- ties of the office involving heavy correspondence, edi- torial work, and no small amount of travel; hence in- accuracies may have crept in. Corrections will always be in order and gratefully received. In addition to files of letters and reports extending from 1871 to the present time, we are greatly indebted to Bishop A. W. Wilson’s admirable synopsis entitled “Missions of the Methodist Episcopal Church, South,” written while Missionary Secretary and published in 1882; also to “ Missions and Missionary Society of the Methodist Episcopal Church,” by Rev. J. M. Reid, D.D., long Missionary Secretary of the M. E. Church; and to Dr. 8. L. Baldwin, Recording Secretary, for most valu- (3) 4 Hand Book of Methodist Missions. able information secured from the annual reports kind- ly furnished. The extreme condensation of the work is regretted by the writer, yet he would indulge in the hope that it may supply, to some extent at least, the urgent de- mands of the pastors of the Church, Sunday schools, and Epworth Leagues for a sketch of our missionary work brought up to a recent date. The author receives no pecuniary benefit from the publication of this book, the profits accruing from sales going into the treasury of the Board of Missions. IL. G. Jonn. Nashville- Tenn., April 25, 1893. INTRODUCTION. Tuis important Hand Book of Methodist Missions was born of the editorial instinct and training which knows the value of the printed page as an educator and that seeks to win a cause by a clear and strong statement of facts as well as of arguments in its behalf. The eloquent address or sermon is invaluable for the advocacy of the cause of Missions, but not less impor- tant is the printed page which sets forth the cogent ar- gument and preserves for ready access the instructive fact. It feeds the fire kindled by the glowing periods of the speaker and strengthens the convictions that seemed born of the spell wrought by fervid speech. It furnishes the material out of which great speeches are made. With all his fervor Patrick Henry recog- nized that the people were most influenced by facts. They are best influenced by the speaker who is most instructive and whose statements can be reproduced at the fireside. “Coal is portable climate,” said Emerson. A Hand Book like this is a portable zeal, and needs only to be consumed to change the atmosphere of a home or a community. To the doubter who asks if modern Missions have in very truth the Christ which saves it makes the unanswerable reply: “The blind receive their sight, the deaf hear, lepers are cleansed, and the poor have the gospel preached unto them.” It was facts that impressed Charles Darwin, when he saw what Missions were doing for the Patagonians, and @) 6 Hand Book of Methodist Missions. made him a lifelong contributor to the missionary so- ciety which labored among them. It is a like knowl- edge that makes British officers the most liberal con- tributors to the missions of India and Ceylon and that caused a great American general to say, after a tour around the world, that if he were seeking to conquer any country in Asia he would throw his forces just in those great strategic points now occupied by missiona- ries. The day is past when Missions are made the butt of the wits of the pulpit or of the Reviews, as was the case a hundred years ago. The present century was already twelve years old when a legislator in Massa- chusetts opposed the incorporation of the Board of Commissioners for Foreign Missions because “ we have too little religion in our land to permit any to be ex- ported.” The world has long known that the real test of a religion is whether it will bear exporting and that only such religions as are marked by missionary zeal have made the deepest impression on the land of their birth. The contest for supremacy to-day is among the three missionary religions of the world: Buddhism, Mohammedanism, and Christianity. The vigor of each is measured by the strength of its pur- pose to share with other nations the truth as it sees it. While Buddhism is limited in its missionary opera- tions to Asia, and Mohammedanism to Asia and Africa together with the Turkish possessions in Europe, it is the glory of Christianity that its missions are not alone in every continent and the islands of the sea, but that missionaries of the cross await anxiously the hour when on every plateau of Asia and in every forest of Africa they may be permitted to preach Christ Jesus the Saviour, And while comparatively few new tem- Introduction. 7 ples or mosques are being built every sun sets on a half score of new Christian churches just completed and ready for eager worshipers. The Christian missionary has always been the best pioneer. Commerce follows in the wake of the ship which lands a missionary on a heathen shore. The cotton spinners of Manchester study the movements of missionaries as eagerly as they read the crop reports of the Gulf states. The missionary creates the demand and makes the market for the manufactures of Europe and America. A new sense of manhood which comes with the teaching of the missionary leads to the cloth- ing of the nude body and the substitution of the rude implements of agriculture or of manufacture. The new convert finds that his mind is no less naked than his body, and seeks to furnish it. The printing press goes with the improved plowshare or loom as the un- folding gospel bursts into the full bloom of Christian civilization. The world of letters now sees how many new languages and dialects have been conquered by the tireless labors of the missionary. He has reduced some of the languages to order and imposed the laws of grammatical construction upon speech as wild as the swift steeds which have never known a bridle. Thus are found the rude treasures of historic lore or the fragmentary remains of an attempt at story or song. Whether as geographer making maps of dark continents, as linguist discovering new languages for the world of letters, or as navigator making new paths in the sea, the world is larger, wiser, and better for the labors of the missionary. The leaven which he has put in the five continents is fast leavening the world. He has not alone given the needed outlet for the manufactures of Christendom, he has made possi- 8 Hand Book of Methodist Missions. ble a better and more joyous Christian life at home be- cause of its vigor in seeking to reach the whole world. Methodism and Missions are almost inseparable terms. While neither the first to undertake foreign missionary work, nor the largest contributors to the cause, the followers of Wesley have never been lacking in missionary zeal or effort. The present volume is not intended to inflame their pride, but rather to deep- en their sense of responsibility as they are reminded of what their fathers did with rather limited resources. The Wesleys were born in a missionary atmosphere at Epworth. Their father, the Rey. Samuel Wesley, was so fired by the success of the Danish missionaries that he not only planned a mission to India, but offered himself for the work. We can readily imagine the frequent conversations on the subject in the famous rectory as he tells also of letters received from the Governor of the infant colony in Georgia, and of the need of missionaries to the Indian tribes in the new world. The conscientious Susanna Wesley, who was of like mind with her husband about going to India, was not a woman to neglect the instruction of her nu- merous household on the duty of giving the gospel to the heathen. In such a home Methodist missions were born, and it seems natural to have John and Charles Wesley go forth from that atmosphere of prayer and missionary zeal to preach to the Choctaws and Creeks of Georgia. That they did not succeed in their mis- sion made necessary that fuller spiritual equipment which the later Methodist missionaries needed to make them so eminently successful in their work among the same Indian tribes. The failure in Georgia made possible the success in Fiji, in Ceylon, in China, and Japan. The zeal which was ready to give all Introduction. 9 one’s goods to feed the poor and even one’s body to be burned need to be reénforced by the love that hopes all things, endures all things, that never faileth. The Moravians taught Wesley, as they have taught Christendom, the secret of missionary success, a gospel intended for all, needed by all, adapted to all. There has never been a moment’s hesitation caused by a ques- tion as to God’s purposes respecting the heathen. The gospel which could save Kingswood colliers or Lon- don mobs could save Brahmin or Buddhist, Fiji or Hot- tentot. The condition of the neglected masses at home occupied much of the time and enlisted most of the labor of the Methodists, whether in England or Amer- ica, during the earlier decades of their history in ei- ther country ; but they had among them a few like Coke whose eye was always on the last creature who should hear the gospel, and so took in the whole range of mankind. It was lofty minds like these which saw the Land of Promise and dared say that Christ should yet possess it, despite the walled cities and the Ana- kim. They are the heroic names of Methodism, and made possible the later organized missionary societies which committed the Church to the foreign missionary work. When Coke could report over eleven thousand converts in the’West Indies it was time to think of taking the work under the care of the Wesleyan Conference; and when fifteen years later he led the way to India and was found dead on his knees before his ship reached Ceylon, the time was ripe for the organization of the Wesleyan Missionary Society, to be followed a couple of years later by a similiar organization in the United States. Nor with such men as Bunting, Watson, New- ton, Arthur, Bangs, Capers, and Durbin to serve as Mis- sionary Secretaries has the Church hesitated to give 10 Hand Book of Methodist Missions. her best sons to the advancement of the cause of Mis- sions. This Hand Book of Methodist Missions, giving the latest information about the missionary work of the several Methodist Churches throughout the world, and especially full in its information as to the Missions of the two great branches of Episcopal Methodism, will be hailed not alone by the preachers and thoughtful lay- men of the Church. A new constituency is now to be considered and a mighty one. The Epworth Leagues of Methodism are eagerly seeking to know both what is being done and what they may be desired to do in extending the cause of Missions in heathen lands and among the degraded or priest-ridden people of our own continent. From this great army of young Chris- tians are to come many of our most efficient missiona- ries as well as our most liberal and self-denying con- tributors to the cause. Let this volume help to in- struct them in the victories won and in the plan of the battle now being fought. It should be added to the course of reading for the Leagues and be placed in every Sunday school library and widely scattered among the homes of our people. Whatever differ- ences in our ecclesiastical organizations, the triumphs in missionary lands are the common heritage and joy of all who bear the name of Methodists. The martyrs who have borne their faithful testimony and sealed it with their blood belong to no one branch of Metho- dism, or even to Methodism itself; they belong to all who love our Lord Jesus Christ in sincerity. May none of our Mission Boards lack candidates for the field after the wide-spread reading of this Hand Book! ’ E. R. Henprrx. Kansas City, Mo., April 17, 1893. CONTENTS. PAGES Eneuish Metuopist MIssions..............64 13-72 Wesleyan Missions: Ceylon Mission—East India Mis- sion—West Indies Mission—South Africa Mission—West Africa Mission—Australasia—The Friendly Islands—Fiji Mission—China Mission. Bible Christian Missionary Socie- ty—Methodist New Connexion Missionary Society—United Methodist Free Church Home and Foreign Missionary So- eiety—Welsh Calvinistic Methodist Foreign Missionary So- ciety —Primitive Methodist Missionary Society—Missionary Society of the Methodist Church of Canada. Missions IN THE SOUTH....... a ivtndriniters b Sealine 73-164 Missions among the Colored People—Africa—French Mis- sion—Brazil Mission—Indian Missions—Texas Missions. Foreian Misstons or tHE M. E. Cuurcu, Soutn. 165-358 China Mission—Mexican Mission—Central Mexican Mis- sion—Mexican Border Mission—Brazil Mission—Japan Mis- sion. Home Missions or THE M. E. Cuurcn, Soutu.. 359-382 Missions in Destitute Regions of the Regular Work—Ger- man Missions—Western Work—California Mission. Woman’s Misstonary Soctety, M. E.C.,8.... 383-442 Missions oF THE M. E. CourcH............... 443-600 American Indians— Africa—South America—China— Scandanavian Missions — Norway — Denmark—Sweden— German Missions—Germany and Switzerland—Bulgaria— Italy—India—Mexico—Japan—Corea. Work or OTHER Metuopisr Bopigs........... 601-604 Missions of the Protestant Methodist Church—The Wes- leyan Methodist Connection—The Missionary Board of the African Methodist Episcopal Church. (11) ENGLISH METHODIST MISSIONS. WESLEYAN MISSIONS. Wir John Wesley the missionary spirit was an inheritance. His father, aroused by the success of the Danish missionaries in Tranquebar, planned a mission to India, and offered himself for the work. His mother shared her husband’s spirit, and sought to im- bue her children with her own zeal for the spread of the gospel among the heathen. The interest of the rector of Epworth in the con- version of the Indians of North America caused him to correspond with Gen. Ogle- thorpe, who had charge of the infant colony in Georgia, and this correspondence was among the agencies that decided John and Charles Wesley to go out in 1735, under the auspices of the “Society for the Propagation of the Gospel in Foreign Parts,” as mission- aries to the Indians of the New World. God had for them a broader field than the natives of North America. “The world was their parish.” ‘They returned to London to meet (13) 14 Hand Book of Methodist Missious. Peter Bohler, the Moravian missionary, under whom they were converted. Speaking of his meeting with Bohler, John Wesley said: “O what a work hath God begun since his com- ing to England! Such a one as shall never have an end till heaven and earth shall pass away.” These words seem prophetic. The Christian world is beginning to recognize the agency of the Wesleyan revival in the won- derful movement of the present century, which has united all branches of Protestant Christi- anity in the effort to evangelize the world. In 1756 the demands of destitute regions in England and Ireland were recognized by the Wesleyan Conference, and a fund was raised to supply them with the gospel. This was the beginning of Home Missions among the Wesleyans. In 1769, thirteen years after the Wesleyans had opened their Home Missions, it became evident that there was work for Methodism in the New World. Mr. Wesley, in the Confer- ence of that year, asked: “ Who are willing to go to America as missionaries?” Richard Boardman and Joseph Pilmoor responded to the call. In that age a voyage to America was more formidable than a tour around the world to- Wesleyan Missions. 15 day; and the crosses those men might antici- pate were as heavy as those that the missiona- ies of the present day are called to endure. Money was needed with which to send them out, and Mr. Wesley proposed a collection for that purpose. The Conference numbered one hundred and ten preachers. The collection amounted to £70, or about $7 each, from these early itinerants. This was the first collection’ for Foreign Missions raised by Wesleyan Meth- odists. Other men followed these two mis- sionaries to America; but the work was pros- perous, and erelong became self-supporting. In 1784 Dr. Coke was made Superintendent of Missions. That year a mission was opened in the Isle of Jersey. In 1785 missionaries were sent to Nova Scotia, Newfoundland, and the island of Antigua. These missions were re-enforced in 1786. In 1787 missions were commenced at St. Vincent, St. Christopher, and St. Eustatius, and the work strengthened in the Norman isles. In 1788 five additional missionaries were sent to the West Indies. In 1789 the work had spread to Dominica, Barbadoes, Saba, Tortola, and Santa Cruz. In 1790 two more missionaries were sent to the West Indies, and Jamaica was added to the stations. A committee of nine preachers was 16 Hand Book of Methodist Missions. appointed to take the management of these missions. In 1791 Mr. Wesley closed his labors. On the death of Mr. Wesley the burden of the foreign work devolved on Dr. Coke. Aft- er his appointment in 1784 as Superintendent his labors had been those of an apostle. He traveled over Great Britain, soliciting contri- butions, selecting men for the work, and cor- responding with the missionaries. After the Conference of 1786 he sailed for Halifax with three missionaries, but was driven by stress of weather to Antigua. Moved by the religious destitution of the people, he distributed the missionaries among the islands, and thus laid the foundation of the Wesleyan Mission in the West Indies. On his return to England he spent eighteen months in raising money for Missions, and at the close of the Confer- ence of 1788 sailed with a company of mis- sionaries, whom he placed on other islands of the West Indies. He returned to England and sent out several missionaries, and in 1790 went out with another company. In 1791, the year of Mr. Wesley’s death, these missions reported 23 missionaries, 498 French mem- bers, 350 mulattoes, and 4,377 negroes—total, 5,847. To aid Dr, Coke in the work that was Wesleyan Missions. 17 multiplying every year, the Conference ap- pointed a committee of finance and advice, which embraced all the ministers of the Con- nection resident for the time being in London. This committee was charged with the exami- nation of missionaries who were sent out, the inspection of accounts, and the correspond- ence with the missionaries in the field. This year three more missionaries were sent to the West Indies, and a mission projected in France. In the Minutes of 1792 Sierra Le- one, Africa, appears on the list of missionary stations. In 1793 the Conference provided for a general collection for Foreign Missions to be raised in all the congregations of the Connection. From the Minutes of 1796 we learn that Rev. A. Murdoch and Rev. A. Patton were solemnly set apart by the Conference for mis- sion work in the Foulah country, Africa. In 1799 Gibraltar was added to the list of mis- sion stations. That year Rev. G. Whitfield was appointed Treasurer for Foreign Mis- sions. At the request of the Conference, Dr. Coke drew up a statement of the work of God carried on by these missions, and it en- tered on its Minutes the following record: “We in the fullest manner take these mis- 2 18 Hand Book of Methodist Missions. sions under our own care, and consider Dr. Coke as our agent.” At the Conference of 1800 a body of rules was compiled for the regulation of Foreign Missions, and Dr. Coke was authorized to send a missionary to Gibraltar and another to Madras. In 1804 Mr. Hawkshaw was sent to open a mission at Demerara, South America. In connection with Dr. Coke as Superintend- ent, the name of Mr. Entwistle appears as the first Missionary Secretary, with Mr. Thomas as Treasurer. These officers were amenable to the Mission Committee, consisting of the Lon- don preachers. The machinery necessary for the management of the missionary movement which God was developing through the agency of the people called Methodists took shape as the demand for it arose. In 1804 the mem- bers within the bounds of its various missions amounted to 15,846. Thus, during those years when William Carey was pleading the cause of the heathen with his Baptist brethren, the Wesleyan Methodists were planting missions among the heathen negroes of the West Indies, and their converts had been multiplied into thousands. The year before the organization of the Bap- tist Missionary Society the Wesleyan Method- Wesleyan Missions. 19 ist Conference had created a Missionary Com- mittee to co-operate with the Missionary Superintendent of Foreign Missions in the selection of missionaries, the collection and disbursement of money, and the correspond- ence with men in the field. Without assum- ing the name, the Conference was already a Foreign Missionary Society. The year that the Baptist Missionary Society was organized the Methodists were opening a mission in Af- rica; and the year that William Carey, with very scant support from his brethren, sailed for India, the Wesleyans were lifting collec- tions in all their congregations for the sup- port and enlargement of their Foreign Missions, which may rank among the most successful of modern days. We do not de- preciate the work of other Churches, but sim- ply claim for Methodism its rightful place in the van of modern Missions. Dr. Coke had it in his heart to commence a mission in the East Indies, and Providence opened the way. Sir Alexander Johnson, chief justice of Ceylon, was impressed with the importance of a mission on that island. He was familiar with the character and re- sults of the Wesleyan Missions in the West Indies, and earnestly urged the Wesleyan 20 Hand Book of Methodist Missions. Conference to extend its work to Ceylon. Dr. Coke warmly seconded the appeal. He not only advocated a mission in the East Indies, but claimed the privilege of sharing the toil of those who would pioneer the work. His friends sought to dissuade him, but after lis- tening to their arguments he burst into tears and exclaimed: “If you will not let me go, you will break my heart.” He proposed not only to go out and open the mission, but out of his own private fortune to advance the money that would be required for outfit, trav- el, and settlement of the missionaries in the field. It was finally decided to send out with Dr. Coke six missionaries for Ceylon and one for the Cape of Good Hope. On the 13th of December, 1813, he sailed with Messrs. Ault, Lynch, Erskine, Harvard, Squance, and Clough. On the way Mrs. Ault, wife of one of the missionaries, died full of faith, and was buried in the deep. On the 3d of May, 1814, Dr. Coke was suddenly called to his reward, and his companions with sad hearts committed his body to the ocean. The death of Dr. Coke aroused the Church more effectually than his appeals. When left without their leader, both preachers and people realized the need of a more thorough organization, and of combined Wesleyan Missions. 21 and systematic effort to carry on the work in the mission fields which the great Head of the Church had plainly committed to their charge. In the midst of the general concern as to the future of Missions, Rev. George Morley, Super- intendent of the Leeds Circuit, proposed the formation of a Missionary Society in that city. A public meeting was convened in Leeds October 5, 1813, and after full discussion of the duty and obligation of Christians to send ‘the gospel to the whole world, it was resolved to constitute a Society to be called “The Methodist Missionary Society of the Leeds District.” The money collected was to be sent to the already existing committee in London. Other places followed the example of Leeds, and erelong there were Missionary Societies in every congregation in the king- dom. The Connectional Society, with a code of “ Laws and Regulations,” was not organized until 1816, yet the Leeds meeting in 1813 is considered the true commencement of the So- ciety. From the “ Revised Rules and Regulations of the Wesleyan Methodist Missionary Socie- ty, passed at the Conference of 1884,” we learn that a committee appointed by the Conference annually is now intrusted “with the superin- 22 = Hand Book of Methodist Missions. tendence of the collections and the disburse- ments of all moneys raised for the purpose of the Society, and also the general management of the missions.” The General Committee consists of the President and Secretary of the Conference, the ex-President, four General Secretaries and an Honorary Secretary, two General Treasurers and a Deputy Treasurer, and ninety-two members. CEYLON MIssIon. The death of Dr. Coke left his little compa- ny without a leader. The enterprise had rest- ed largely upon his liberality, and they found themselves approaching a strange land with- out any certain assurance of support. They felt, however, that they were there in obedi- ence to the call of God, and relied on his hand for direction. They soon realized that he who said, “Lo, I am with you alway,” was their leader in this work. They reached Bombay May 21,1813. Their mission and their letters of introduction soon secured friends, who not only sympathized with their work, but ren- dered counsel and material aid. June 29 the mission family, with the exception of Mr. and Mrs. Harvard, landed at Point de Galle. Lord Molesworth, the Commandant of Galle, IVesleyan Missions. 23 had been directed by the Governor of Ceylon to place the barracks at their disposal. He met them on their arrival with a fraternal wel- come, and rendered them cordial assistance. Grateful for these assurances that God was opening their way, they entered on their work. They decided to open stations at Jaffna and Batticaloa for the Tamil portion of the island, and at Galle and Metara for the Singalese. After celebrating the Lord’s Supper together, in which Lord Molesworth asked permission to join them, Messrs. Lynch and Squance left Galle for Jaffna. At Colombo they were cor- dially welcomed by the Governor and other leading officials as well as the English clergy- man and the Baptist missionary. Here they met Daniel Theophilus, the first convert in Ceylon from Mohammedanism—a man of strong mind and good education. He was persecuted by his relatives, and his life threat- ened. He went with them to Jaffna. Here they met Christian David, a Tamil preacher from Tranquebar, who told them he had been praying for ten years that a missionary should be sent to Ceylon. He aided them greatly in. their work, and they in turn assisted him in the way of religious instruction. The En- glish schools were placed by the government 24 Hand Book of Methodist Missions. under their charge. At the request of the English residents, they held services in En- glish. The other missionaries met, in their stations, similar aid and encouragement. Thus, though their leader was buried beneath the waves, and their means of support appar- ently cut off, God had provided for them, and opened the way for the accomplishment of their mission. They labored hard to acquire the language, and lost no opportunity to reach the native population. Mr. Clough, who remained at Galle, formed the acquaintance of the Moodeliar of the dis- trict, who called one day and stated that he had heard that Mr. Clough desired to open a school. He said he desired to place his chil- dren under his instruction, and offered him a good house near his own residence, well fur- nished for the school. The offer was accept- ed and the school opened. The influence and friendship of the Moodeliar caused many of the learned priests to call and inquire about the Christian religion. He secured through the same influence a competent Singalese teacher, and studied diligently the language. One of the most influential of the Buddhist priests became interested in the study of the Bible, and earnestly sought at the hands of Wesleyan Missions. 25 the missionary instruction respecting the doc- trines of Christianity. After two months’ in- vestigation he avowed his faith in Christ, and desired to receive baptism, and by this act publicly renounced his faith in the religion of his ancestors. As this act would not only re- duce him from affluence and high position to poverty, but would expose his life to peril at the hands of his former followers and friends, Mr. Clough informed the Governor of the facts in the case and invoked his protection for the convert. The reply was that if the priest had from conviction embraced the Christian religion he should be protected in the exercise of his religious rights. Every ef- fort was made by the priests and his old friends to shake his resolution, but he was firm. He had “counted the cost,” and on the 25th of December, 1814, he laid aside his yel- low robes, and in the presence of a crowded congregation was baptized under the name of Peterus Panditta Sekarras. He supported himself as a Singalese translator for the gov- ernment while he pursued his studies with the view of preaching to his countrymen. Many of the priests were shaken in their faith in Buddhism, and would have embraced Christianity, but with the surrender of their 26 Hand Book of Methodist Missions. yellow robes they forfeited their freehold es- tates. The abundant harvest caused the laborers to overtax their strength. Mr. Ault, after a short but successful career at Batticaloa, laid down his trumpet and was buried with marks of respect by all classes of people. The ex- cessive labors of the others told on their health. Mr. Harvard, at Colombo, itinerated among the villages in that region, preaching through an interpreter. At Colombo a Sun- day-school with two hundred scholars was or- ganized. A printing-press was put in opera- tion under the direction of Mr. Harvard, who was a printer; and spelling-books, hymn books, and religious tracts and books were issued in the Singalese, Tamil, and Portuguese lan- guages. Another Buddhist priest became interested in the study of the Bible. He permitted Mr. Harvard to preach in the temple of which he was chief priest. After an earnest inquiry and a severe struggle, he publicly avowed his faith in Christ, though at the loss of his in- come and friends. He was baptized under the name of George Nadoris de Silva. He ac- companied the missionaries in their preaching tours. Crowds came and listened to the gos- Wesleyan Missions. 27 pel preached by one who had held high posi- tion in the temples of Buddha. Great num- bers of the priests acknowledged their belief in Christianity; but they had also “counted the cost,” and were unwilling to make the surrender. One man among them, after earnest examination of the claims of the gospel, was baptized by the name of Benja- min Parks. In 1814 Rev. John McKinney arrived from the Cape of Good Hope, and in 1816 Messrs. Calloway, Carver, Broadbent, and Jackson re- enforced the mission. The work daily gath- ered strength. In 1817 the Wesleyans opened vernacular schools, and before the close of the year they had over 1,000 scholars, and during the first thirty years of the history of these schools over 21,000 pupils, male and female, received instruction in the numerous schools of the mission. The school, however, did not supersede the pulpit and printing-press. The testimony of the converts revealed a Christian experience as full and satisfactory as any the missionaries had heard or witnessed in Chris- tian England. In 1860 the mission reported 43 missionaries and assistants, 3,195 members, and 880 on trial. In 1890 the mission in Cey- lon consisted of the Colombo, Kandy, Galle, 2 28 Hand Book of Methodist Missions. and Jaffna Districts. These districts reported 70 missionaries, 3,599 full members, and 1,071 on trial. East Inpra Mission. When the Ceylon Mission was established, the Wesleyan missionaries realized that God had opened the way to India, and in 1817 Mr. Lynch, the senior missionary, proceeded to Madras. In a short time the field became one of considerable usefulness. In 1819 the En- glish and Malabar School he had established had 150 pupils. In 1817 Mr. Homer and wife reached Bombay. He soon acquired the lan- guage, and began to preach to the people. He gathered some forty boys in a school, which in 1819 numbered 180. In 1821 the Madras Mis- sion reported 147 members. In 1828 there was one missionary at Seringapatum, one at Bengalon, and two at Negapatum, and a mem- bership in all of 191. In 1827 these reported 16 schools, with 542 children, and 251 mem- bers, including some pioneer soldiers. The converts suffered much from loss of caste and expulsion from their families, but they “count- ed all things loss for the excellency of the . knowledge of Christ Jesus their Lord.” In 1880 there were reported 9 missionaries, 25 schools, over 1,000 scholars, many of whom Wesleyan Missions. 29 were females, and 314 members. This year two missionaries were sent to Calcutta, but after a time one was sent to Ceylon and the other to Bengalon. In 1837 Rev. Jonathan Crowther was made General Superintendent of the India Missions. Five missionaries and their families went out with him. There were several conversions this year, among them Arumaga Tambiran. He was of good family, had been well edu- cated, and was zealous for his religion. He was of the Siva sect, and made many pilgrim- ages, but they gave him no peace. The con- version of one of his pupils led to an inter- view with the missionary, and this to his own conversion. His former disciples sought to carry him off ‘by force, and he had to appeal to the protection of law. Before the court, and in the midst of a furious crowd, he wit- nessed a good confession. In 1838 a mission was opened in the Mysore country. In 1839 several missionaries, among them Dr. Authur, author of the “Tongue of Fire,” were sent out. In 1860 there were cen- tral stations at Madras, Negapatum, Manaar- goody, Trichinopoly, Bengalore (Tamil), Bengalore (Canona), and Coonghul; 17 mis- sionaries, and 428 members. In 1890 the 30 Hand Book of Methodist Missions. East India Mission embraced the Madras, the Negapatum, the Trichinopoly, the Hydra- bad, the Mysore, the Calcutta, the Lucknow, and Benares Districts, with 79 missionaries, 3,488 members, and 812 on trial. West Inpizs Mission. Nathaniel Gilbert, the Speaker of the House of Assembly in Antigua, visited England in search of health, and was converted under the ministry of John Wesley. He returned to Antigua in 1760. The African slaves of the island were fresh from the heathen- ism of Africa. He began to teach them the gospel, and two hundred of them were gath- ered into the Methodist Society under his su- perintendency. He met bitter opposition, but was faithful to his charge until death called him home. God took care of the little flock. John Baxter, a Wesleyan local preacher con- nected with the royal dock-yard at Chatham, was sent out as a shipwright. He gathered the remains of the Society, and in 1778 re- ported to Mr. Wesley that the little company had been kept together by the prayers and la- bors of two faithful black women. For eight years Mr. Baxter, while making his support in the dock-yard, continued his labors, receiy- Wesleyan Missions. 3l ing during that time into the Society about two thousand souls. In 1786 Dr. Coke and three missionaries were on their way to Nova Scotia, when their vessel was driven south by a storm, and landed at Antigua on Christmas-day. They met Mr. Baxter on his way to church. Dr. Coke preached that day, and administered the Lord’s Supper. He remained six weeks in the West Indies; and after visiting several of the islands, placed Mr. Warrener at Antigua, Mr. Clarke at St. Vincent’s, and Mr. Hammet at St. Christophus. From that time the West Indies Mission was carried on with constantly increasing success. The good results of the labors of the missionaries commanded the at- tention and respect of the government; and in 1795, when the French fleet threatened Anti- gua, the missionary was requested to organize _ his members into a military band for the de- fense of the island. He and his people promptly responded, but the attack was not made. In 1826 all the missionaries of Antigua, with part of their families, were returning home from a district meeting when the vessel was wrecked. Thirteen were lost. Only one, Mrs. Jones, was saved, The work was re-en- 32 Hand Book of Methodist Missions. forced and extended to Trinidad, Demarara, St. Eustatius, Barbadoes, Tortola, Jamaica, Bermudas, St. Domingo, and other points. In 1853 there were 397 preaching-places, 79 missionaries and assistants, 48,589 members, 259 Sunday-schools, and 18,247 scholars. In 1890 this mission embraced two Conferences, with 90 ministers, 45,928 members, and 2,450 on trial. In addition to these, the Bahama and Honduras District reported 17 mission- aries, 5,251 members, and 125 on trial. Sours Arrgica Mission. In 1814 John McKinney was sent to South Africa, but on his arrival the Governor re- fused to permit him to preach, and he was or- dered to Ceylon. In 1815 Barnabas Shaw and his wife were sent out. The Governor refused to grant him license to preach, but he had a commission from the King of kings, and the following Sunday, as an embassador from God, he delivered his message to a congrega- tion of soldiers. He desired, however, to work among the natives, and at this juncture Rev. M. Schemlen, a missionary of the Lon- don Missionary Society, came to Cape Town with some Namaquas. He encouraged Shaw to attempt a mission among the heathen be- Wesleyan Missions. 30 yond Orange River. While in doubt as to whether he should engage in the undertaking before receiving the sanction of the Board, his brave and devoted wife, though in feeble health, urged her husband to undertake the enterprise, pledging her personal property to pay its cost if the committee in London should decline to meet the expense. A wagon and oxen and supplies were purchased, and they started on their weary journey under the sultry sun, Schemlen being their guide. On the twenty-seventh day of their journey they met a party of Hottentots. Conversing with their chief, Shaw learned that his people had heard of the “great word,” and he was on his way to Cape Town for a missionary to teach him and his people the way of salvation. The meeting seemed providential. They had met where their roads crossed, and had either par- ty been delayed a half-hour possibly they would not have met, and the mission would not have been opened. The delight of the chief was great when he learned that the white man to whom he was talking was a missionary in search of a people to whom he could preach the gospel of Christ. He wept for joy when Shaw told him that he would go with him and instruct his people. It 3 34 Hand Book of Methodist Missions. was two hundred miles to the home of the chief, and the way lay through tangled forest and rugged mountains. When within two or three days’ journey from their destination, the chief hastened on with the good news. On their last day’s journey some twenty or thirty Namaquas, mounted on young oxen and riding at full gallop, brought them a welcome from the people, and then set off at full speed to announce their coming. The whole town turned out to meet them. The next day they held service. During the sermon the chief and many of his people wept aloud. After the sermon arrangements for the mis- sion were made between the missionary and the chief and his people. After seeing them safely established in their work, Mr. Schem- len left them for his own field, which was dis- tant four weeks’ journey. Mr. Shaw and his wife found an abundance of work. During the day they were building a house, tilling the ground, and devoting the evenings to the religious instruction of the people. Soon a chapel was built and a school commenced, a class formed, and erelong a Church organized with seventeen members by baptism. The work spread among the people. When the news reached England, great interest in Wesleyan Missions. 35 the mission was aroused. In 1818 Rev. E. Edwards came out. His arrival caused great joy to the missionaries and the people. The night of their arrival they were awakened by the songs of the natives, who had gathered around the house of the missionaries, and in their native language sung the praises of their Redeemer. Mr. Edwards had brought with him a forge. When he set it up and began work, it was to the people a day of wonder. The mission was now enlarged. The rows of the great work spread from tribe to tribe, and deputations came asking for missionaries. In 1821 the mission was strengthened by three new missionaries. A station was opened in Kaffraria and two men sent to Madagascar. Among the early converts under the minis- try of Barnabas Shaw was a Namaquan who was baptized under the name of Jacob Links. He was for some time employed as an inter- preter, as he understood both Dutch and En- glish. He learned the latter that he might have access to its religious literature, which he studied with great diligence. He soon ex- hibited remarkable gifts as a preacher, and was employed as an assistant missionary. One day he and Mr. Shaw met a Dutch boer who denied that the gospel was for the Hot- 36 Hund Book of Methodist Missions. tentots because their name is not found in the Bible. Links replied: “Master, you say that our names do not stand in the book. Will you tell me whether the name Dutchman or Englishman is to be found in it?” No an- swer was given. Links then said: “Master, youcall us heathen. That is our name. Now Ll find that the book says that Jesus came as a light to lighten the heathen. So we read our name in the book.” The Dutchman was si- lent. The argument of the Hottentot might silence many in our land and day who ques- tion the obligation of the Church to send the gospel to the heathen. Jacob and a native exhorter and Mr. Threl- fall, a missionary who was sent out in 1822, were on their way to open a new mission among the great Namaquas, when they were all murdered by the savages employed as their guides. After Jacob was shot, he died exhorting his murderers and commend- ing his soul to God. The death of Mr. Threl- fall quickened the interest in England in be- half of the mission, and men gladly offered themselves to carry on the work. Barnabas Shaw visited England in 1837 to recruit his health, but soon returned to his post. He closed work in 1857 on the field Wesleyan Missions. 37 where he had planted the cross. In 1860 the mission was divided into three districts, with 39 chapels, 67 other preaching-places, 21 mis- sionaries, 2,147 members, and 3,159 Sunday- school scholars. In 1890 the South Africa Mission reported,21 missionaries, 2,299 mem- bers, and 620 on trial. West AFrrica MIssIon. In 1795 Dr. Coke united with a number of gentlemen of different denominations to open a mission for the civilization of the Foulahs of West Africa. The scheme proposed to civ- ilize and then Christianize the heathen of Af- rica. In 1796 Dr. Coke reported the failure of the enterprise to the Conference, and after earnest prayer and deliberation it was decided to open a mission on the west coast of Africa on the true missionary plan. The Minutes show that A. Murdoch and W. Patton volunteered and were solemnly and prayerfully set apart for this. work. For several years the Minutes are silent respecting this mission. In the “Arminian Magazine” of 1797 the following item appears: “There are also in Sierra Leone, upon the coast of Africa, 400 persons in con- nection with the Methodist Society, of whom 223 are blacks and mulattoes.” 38 Hund Book of Methodist Missions. In 1804 a letter from Mr. Brown appealing to Dr. Coke for help stated that he and Mr. Gordon, both local preachers, and a native preacher were caring for the little flock. In 1808 a letter from this native preacher, Mingo Jordan, to Dr. Adam Clarke stated that, in- cluding the converted maroons, the members in and around Sierra Leone numbered 400. He pleads for hymn books and clothing for the preachers. In 1811 Dr. Coke sent Rev. George Warren as superintendent of the mis- sion. He found 110 members. The decline from 400 in 1797 is thus explained: After the war with the United States many negroes who hat served in the British army congregated in London. Their deplorable condition ar- rested public attention. “Subject to every misery and familiar with every vice,” they were festering in that great metropolis. To rid the city of this plague the “African Com- pany” was formed, the land of Sierra Leone was bought, and in 1787 four hundred negroes and sixty whites, the latter chiefly abandoned women, were emptied on the west coast of Af- rica. In 1791 about one thousand two hun- dred negroes from Nova Scotia were poured into this seething pool of vice. In 1808 the company transferred the colony to the British Wesleyan Missions. 39 Government, and it was made the asylum for captured slaves. Such was the material of which the population of Sierra Leone, which in 1847 amounted to 41,735, was formed. The strong hand of the British Government could secure law and order, but it could not transform the moral character of the people. This was the task that confronted the Wes- leyan missionaries. The deadly climate in- creased their difficulties. From 1811 to 1850 the Wesleyan Missionary Society sent out, including their wives, 153 missionaries. Of these, 54 died with the fatal fever, and others were forced by sickness from the field. The committee at first fixed the period of service at seven years, then at three, then at two. Only in a few instances was that term of service exceeded. Many died within the first year, and some in a few months or weeks. Often stations were left without a missionary for months. Yet as one fell an- other stepped into his place, and with a hero- ism equal to that of the “Light Brigade,” those brave Wesleyan missionaries went down into the “valley of death.” In view of the difficulties they encountered, their success has been remarkable. In 1860 the Sierra Leone District had 81 chapels, 7 missionaries, 107 40 Hand Book of Methodist Missions. local preachers, and 6,192 members. The Gambia District had 6 chapels, 3 mission- aries, 8 local preachers, and 817 members. The Cape Coast District had 13 chapels, 8 missionaries, 23 local preachers, and 1,012 members. In 1890 the West Africa Mission reported 55 missionaries, 14,014 members, and 1,652 on trial. : AUSTRALASIA. In 1815 the Wesleyan Society sent a mis- sionary to New South Wales. At that time it was a penal settlement under the British Government. A few Methodists had gone out as farmers and teachers. They were in the midst of convicts and savages. In 1812 they organized three classes with, in all, nine- teen members, and wrote to the Missionary Committee setting forth the condition of the land, and pleading for a preacher. This was the beginning of a mission which has grown into one of the largest of the British Colonial Churches. In 1815 Mr. Leigh was sent out. He was warmly welcomed by the little band. Soon chapels were erected at Sydney, Windsor, and Castlereagh, and a circuit with fifteen stations formed. Mr. Lawry was sent out in 1816, and the work was opened among the natives. In Wesleyan Missions. 41 1818 Walter Lawry was added to the mission- ary force, and in 1820 Mr. Walker was sent out to their assistance. They extended the work both among convicts and natives, em- bracing widely different points in the circuits. Their devotion to their work commanded the respect of the settlers and won the confidence and love of the heathen tribes. In 1836 two missionaries were sent to Port Philip, South Australia, and a mission was opened at Victoria. The mission, re-enforced from England, and raising up preachers from its midst, was so wonderfully prospered that in 1854 all the Methodist Societies were or- ganized under the Australian Conference, with the four Annual Conferences of New South Wales and Queensland, Victoria and Tasma- nia, South Australia, and New Zealand. In 1890 the mission in Australia embraced the New South Wales and Queensland, the Chinese Mission, New South Wales, the Vic- toria and Tasmania, the Chinese Mission, Vic- toria, the South Australia, the New Zealand, the Maori, and the South Sea Missions. Con- ferences have reported 2,594 churches; other preaching-places, 1,616; ministers and preach- ers on trial, 570; full members, 70,754;.on trial, 6,888; Sunday-school scholars, 166,482. 42 = Hand Book of Methodist Missions. Tur FrienpLy ISLANDS. In 1797 the London Missionary Society sent several missionaries to the Society Islands. They were landed at Tongataboo. Three of them were murdered during a war among the natives, and the others were plundered. In 1800 an English ship arrived at the islands, and the discouraged missionaries were con- veyed to New South Wales. In 1822 Rey. Walter Lawry, of the Wesley- an Missionary Society, reached Tongataboo. He met but little encouragement, and removed to New South Wales in 1823. In 1825 the So- ciety sent out Revs. John Thomas and John Hutchison. They built a residence at Hihi- fo, and commenced the study of the language, and sought to teach the pyople, but with small success. They were re-enforced in 1817 by Revs. N. Turner, W. Cross, and Mr. Weiss. They found two native preachers at Nukua- lofa, one of the chief towns of the island, who were preaching in the Tihiti language. Here they erected a chapel and had a congregation of over two hundred souls. In 1880 Mr. Thomas visited Lifuka, the chief of the Habai Islands. He found that the king had already renounced idolatry. He had visited Tonga a few months before, and Wesleyan Missions. 43 brought home with him as teachers a young man and his wife who were Christians. Mr. Thomas began to preach to the natives, and opened schools which were attended chiefly by adults, both male and female. They were taught principally by natives. What one learned he taught to others. The king and the chiefs were among the scholars. After a few months Taufaahau, the king, and a num- ber of natives were baptized. A large build- ing, holding 1,500 people, was built, which was crowded with hearers. The king was active in his efforts to induce the people to renounce idolatry. For three years the labors of the mission- aries in the island of Vavau had been unsuc- cessful. The king of Habai visited Vavau with twenty-four canoes, and the missionaries wrote to Finau, the king, a friendly letter. Taufaahau exhorted him to give up his idols and receive the gospel. At length he yielded, and burned the house of his idols. Over a thousand of his people joined him in renounc- ing idolatry. They were eager to be instruct- ed, and kept the Habai people busy day and night. As one company retired another took its place, eager to hear the wonderful things they told them of God, who so loved the world 44 Hand Book of Methodist Missions. that he sent his Son to die for the salvation of every soul. Among the missionaries who reached Nuku- alofa was W. Woon, a printer. He printed school-books, selections from the Bible, hymn. books, catechisms, and other useful books. They were eagerly bought by the people, and greatly advanced thecause. The schools soon sent out a supply of teachers, and other schools were established on several of the isl- ands. Native preachers proved the chief evangelical agency in winning the people from idolatry to Christ. The wives of the mission- aries taught the women to sew, and they were soon neatly dressed, while their homes re- vealed their advance from barbarism toward civilization. In July, 1834, a wonderful awakening be- gan at Vavau. Thousands had abandoned their idols and embraced the lotu, as they called Christianity, but the missionaries saw the danger of the people settling down in a mere profession without the power of the gos- pel: They covenanted to pray for a richer baptism of the Spirit. Their prayers were heard. A native local preacher was preaching at a village named Utui on Christ’s compas- sion toward Jerusalem. The word came with Wesleyan Missions. 45 - power upon the people. They wept and con- tinued in prayer all night. The next Sunday the displays of power were renewed. The whole population were penitents. The flame spread from Vavau to Habai, and from there to Tonga, until witnesses of the power of the gospel to save sinners were found in all the islands. At Vavau the schools were suspend- ed, and in six weeks over 2,000 were converted and the members in the Society increased to 3,066. Among the most efficient agencies in the great change among these people was Taufaa- han, the king. By the death of Fanau he be- came king both of Habai and Vavau. After- ward, by the addition of Tonga, he became the supreme ruler of all the Friendly Islands. He was baptized under the name of George, and his wife was named Catherine. He had been a fierce and cruel warrior. After his conversion he was not only a wise and faithful ruler, but a humble and devout Christian. He and his wife met classes and superintended schools. He was a faithful locai preacher, never seeking to be preferred above others, but filling his appointments with the greatest cheerfulness. Commander Wilkes, of the Unit- ed States Exploring Expedition, was greatly 46 = Hand Book of Methodist Missions. impressed with George, both as a king and Christian, and bore generous testimony as to the wonderful work accomplished among his people by the labors of the missionaries. In 1853 there were on the Friendly Islands 95 chapels, 9 missionaries, 726 day-school teachers, 487 local preachers, 7,161 members, and 7,928 Sunday-school scholars. Fist Mission. In 18385 Rev. W. Cross and D. Cargill opened a mission on Lakemba, one of the Fiji Islands. The population of these islands was estimated at 200,000. They were a warlike race, and noted among the South Sea Islands for their cannibalism. When the missionaries approached the beach, they were met by two hundred men with painted faces, and armed with muskets, clubs, spears, and bows and ar- rows. They doubted whether they should land, but were told that the chief wanted to know who they were. They went to his house and stated their business. Heseemed pleased, and gave them some land and built a tempora- ry house for each of the families. They com- menced preaching, and several who had re- ceived instruction on the Friendly Islands were baptized. Many others would have abandoned their idols, but feared their chiefs. Wesleyan Missions. 47 After several years, with the aid of native teachers and preachers, some of whom were from the Friendly Islands, and some were the converted Fijians, they carried the gospel from Lakemba to Rewa, Vewa, Bua, Naudy, and other islands of the Fiji group. They usually met a favorable reception from the chiefs and the people. In 1845 a religious movement commenced in the island of Vewa similar to that in the Friendly Islands. The conviction of many was deep, and the evidence of a change of heart clear and bright. Many leaders in wickedness in former days became leaders in the Church of Christ. Among them was a chief by the name of Varin. He had long been the human butcher Seru, one of the chief kings. He had superiniended many a cannibal feast. Under the preaching of the gospel his guilty conscience was aroused. He found peace through Christ, and then, like Paul, he preached the faith he ouce labored to destroy. CHINA Mission. In 1850 George Piercy felt his heart drawn to the heathen world, and the call pointed him to the millions of China. He advised with a friend, Mr. Henry Reed, an intelligent and 48 Hand Book of Methodist Missions. zealous Christian, who sought to dissuade him from so hopeless an enterprise. ‘To every ar- gument Piercy quietly replied: “I believe, sir, that God has called me to China, but I have no impression that I have a call to any other part of the mission field”’ He at last consented “for the present” to abandon the idea, and returned to his plow. In six months he again called on Mr. Reed, and said: “The impression on my mind regarding China not only continues, but is stronger than ever.” Impressed by the young man’s earnestness, Mr. Reed gave him a letter of introduction to Rev. William Arthur, one of the Secre- taries of the Wesleyan Missionary Society. He was kindly received by Mr. Arthur, who heard his story and told him that the Society had no money with which to open a mission in the vast empire of the Hast. Without en- couragement or help, Piercy determined to obey what he considered the call of God. He had saved from his wages sufficient to pay his passage to Hong Kong, where he landed Jan- uary 30,1851. He had been told that among the British soldiers there was a Christian sergeant and a few pious Wesleyans. He repaired to the barracks and asked the first soldier he met if he could tell him where he Wesleyan Missions. 49 would find Sergeant Ross. “He is dead,” was the reply. His heart sunk, and he felt that he was indeed alone. A few words revealed the fact that the man, a corporal, was the only living member of Sergeant Ross’s class. All had died. The corporal told Piercy he had “often longed and prayed for a Christian companion.” His prayer was answered. Piercy told his story, and the soldier and the missionary clasped hands as brethren. The corporal introduced him to Dr. Legge, of the London Missionary Society. That noble mis- sionary welcomed him to his home and cheered him with Christian sympathy and advice. He was soon at work. He secured rooms, one of which would hold about sixty people, and “in his own hired house’ began service for the English soldiers. Soon a class of twenty was formed, made up of soldiers and their wives. These, out of their poverty, gave some- thing for his support, while small sums com- ing from his friends in England enabled him to give his whole time to the work of his Mas- ter. After a few months he left Hong Kong for Canton, that he might have access to the native population. Dr. Hobson, of the Lon- don Missionary Society, met him with the same cordial spirit that had been manifested 4 50 Hand Book of Methodist Missions. by Dr. Legge. He devoted himself diligently to the study of the language and preparing for the work to which he had been so strange- ly called. He again offered himself to the Society, this time to beaccepted. His movements and zeal had aroused the Church at home. Two young men well equipped for mission work requested to be sent to China. A liberal lay- man offered $5,000, to be paid when two men should sail to join Mr. Piercy in the field, and also pledged $500 per annum for the support of the mission. Other offers of aid came in. The committee recognized in these events the call of the Master. Piercy was accepted as a missionary, and W. K. Beach, J. Cox, and Miss Wannop, a trained teacher, were sent out to join him in Canton. The report of the Wesleyan Society for the years 1889 and 1890 shows great prosperity in this China Mission. It is divided into the Canton and Wuchang Districts, having in both 18 chapels, with 16 additional preaching- places, 21 missionaries, 33 catechists, 1,166 full members, and 163 on trial. ENGLISH METHODIST MISSIONS (Continued). BIBLE CHRISTIAN MISSIONARY SOCIETY. THE first missionary movement of the Bible Christian Missionary Society was for the pur- pose of sending missionaries into the morally and spiritually destitute regions of Great Britain. This was in 1821. In 1831 their attention was drawn to North America; and two missionaries were sent out. One opened work in Canada West, and the other in Prince Edward’s Island. The mission was prospered and became a self-sustaining organ- ization, which numbered, when all the Metho- dists of Canada were united, about seven thou- sand souls. In 1850 it was decided to open a mission in South Australia, and Revs. James Way and James Rowe were sent to the field. Later they sent others to Victoria, Queensland, and New Zealand. These missions were success- ful, and, as they became self-supporting, were placed on the list of independent circuits. (51) 52 English Methodist Missions. China was next chosen as a mission field. In 1885 two missionaries were sent out under the China Inland Mission. To meet the ex- pense a general fund was raised, to which the members contributed liberally. Six mission- aries were sent to the province of Yunnan— three to Yunnan, the capital of the province, and three to the city of Chang-fung-foo. The work has prospered. A ten days’ revival in the capital recently led to the conversion of a number of the natives to Christ. The Society a few years ago was supporting four mission- aries. A native Church with seven members had been formed, and the day school was prosperous. Tracts and Bibles that set forth the teaching and work of Christianity were circulated. Preaching and books, with the medical treatment of opium patients, awakened much attention and secured the confidence of the people. In 1888 they had a station at Yunnan, which was served by Rev. T. G. Vanstone and wife and 8. Pollard, and an- other at Chang-fung-foo, served by Rev. S. T. Thorne and wife and F. T. Dymond. The Society also had 47 missionaries at work among the abandoned classes of London and other points in England. The following figures from the reports end- New Connexion Missionary Society. 58 ing in 1890 will indicate the expansion of these missions: Australia: Ordained mis- sionaries, 78; native teachers, 1,755; other helpers,.385; preaching places, 334; Sunday school scholars, 12,500; communicants, 5,426. New Zealand: Ordained missionaries, 7; na- tive teachers, 80; other helpers, 22; commu- nicants, 294. China: Ordained missionaries, 6; members, 6. METHODIST NEW CONNEXION MISSIONARY SOCIETY. THE Methodist New Connexion Society be- gan its mission work in 1824. Its first field was Ireland. A resolution was adopted by the Conference that “an effort be made to dif- fuse the blessings of Christianity in that is- land.” The organization was completed at the Conference of 1825, and in 1826 a mission was opened in Belfast and adjacent towns. The work in this field is still continued with considerable success. Their next mission was in Canada. In 1837 Rev. John Addyman was sent out. In 1839 Rev. H. O. Crofts, D.D., was sent to his aid, and their united labors were attended with marked success. In 1875 it became one of 54 English Methodist Missions. the leading Methodist Churches of the Do- minion. When it united with the Methodist bodies it brought as its offering to the com- mon altar 396 Churches, 7,661 memkers, and 9,259 Sunday school scholars. The desire to enter the foreign field was cherished for years before it was realized. In 1859 it was decided to enter China, and Rev. John Innocent and Rev. William A. Hall were commissioned for the work. They en- tered and commenced work in Shanghai, study- ing the language and surveying the field. Tientsin, the great seaport of North China, situated at the junction of the Grand Canal with the Pei Ho River, about 30 miles from the sea and 80 miles southeast of Peking, was chosen as their first station. They were the pioneers at this point. The work has ex- panded into three circuits. At Tientsin they have a fine establishment in the British Com- pound. It has 2 missionaries and their wives, 1 single lady, 10 native helpers, 2 out stations, 3 churches, and 105 members. The college for training native preachers has 1 principal, 1 native teacher, and 18 students. They have two chapels for daily preaching. The female college for training native women and girls has 4 native women and 12 girls. There is New Connexion Missionary Society. 55 also a chapel and native church at Taku, and at Hsing Chi, to the west of Tientsin. The village of Chu Chia Tsai is about 140 miles south of Tientsin. The mission was opened under peculiar conditions. A farmer of the village was led by a dream to visit Tientsin and listen to the foreign preaching. He became a sincere believer in Christ, and when he returned home he took with him a supply of Bibles, hymn books, and religious publications. On reaching home he openly confessed his faith in Jesus as the Saviour of the world, invited his neighbors to his house, read the Bible to them, and told of his con- version. The people of the village were awakened; the work extended out into the district, and ere long an earnest appeal was sent to Tientsin for a missionary. They gladly responded and regular work was opened, and now the circuit embraces up- wards of 300 miles of the province and more than 40 native churches. Near the city of Tai Ping, north of Tient- sin, are extensive mines, worked by a syndi- cate of Chinese mandarins. They applied to the mission for a medical missionary, offering him facilities for evangelistic work among the workmen. The missionary was supplied, and 56 English Methodist Missions. an extensive circuit was formed around the Tang San collieries, extending to the city of Yung Ping Fu, near the old wall. The policy of the Society has been to carry on the work chiefly by the aid of native help. The remarkable success of the mission is largely due to the efficiency of the native preachers it has trained in its theological school in Tientsin. In 1891, with 6 mis- sionaries in the field, they had 40 native preachers and catechists, 1,268 members, 227 candidates for membership, 52 chapels, 19 schools, and 178 scholars. In Shantung they have a hospital with beds for 30 in patients and a dispensary, under the charge of a med- ical missionary. Patients come from all parts of the district, often as many as thirty a day. This enterprise is adding largely to the influ- ence of the missionaries and the success of the mission. A number of pious native wom- en have been employed in teaching the gospel to their heathen sisters with marked success. They are unable to read or write, but being endowed with the retentive memories for which the Chinese are remarkable, they can recite appropriate selections from the Bible, catechisms, and hymns to the women, and ex- plain them with remarbable force and effect. United Meth. Free Church H. and F. M.S. 57 In Tientsin they have a college for the train- ing of these female workers. The women it is sending out are carrying the gospel to homes and individuals that are inaccessible to the male missionaries. The report of 1889 gives for the China Mis- sion 7 ordained missionaries and 1,301 mem- bers. UNITED METHODIST FREE CHURCH HOME AND FOREIGN MISSIONARY SOCIETY. The Wesleyan Association united with cer- tain of the Wesleyan Reformers in 1857. Prior to this it had opened missions in Jamai- ca and the colonies in Australia. Rev. Thom- as Pinnock, an ex-Wesleyan minister, with several Churches under his charge in Jamaica, had proposed to unite with the Wesleyan As- sociation Churches, and they were received into the connection. In 1838 Revs. J. Blyth- manand J. Larkin were sent to Jamaica. The work has been prosperous. The membership has been increased and 2,000 boys and girls have attended the school. In 1889 the Ja- maica Mission reported 10 ordained missiona- ries and 2,176 members. The mission in Australia was opened in 58 English Methodist Missions. 1849 by Rev. J. Townsend. But little ad- vance was reported at the time of the union. Since then there has been an upward move- ment. New missionaries have been sent out, the work enlarged, and new stations opened. At the present time the mission is divided into the Victoria and Tasmania, and the New South Wales and Queensland Districts. In 1889 they reported a missionary force of 35 ordained preachers and 2,343 members, with 88 lay workers, and 71 chapels. Rev. J. Tyerman began the mission in New Zealand in 1864. The work has encountered difficulties from the removal of members and temporary reverses in the colony. In 1889 there were in this field 11 ordained mission- ries, 37 lay workers and 946 communicants. In 1859 a body of Christians in Sierra Leone, West Africa, were admitted into the connec- tion of the United Methodist Free Churches, and Rev. Joseph New was sent to take charge of the work already open. Soon after Rev. Charles Warboys was added to the mission. The mission was very successful, but in a short time New sank under the fever and found a grave in African soil. Mr. Warboys continued the work, but soon was forced from the field by failing health. The call to fill United Meth. Free Church H. and F. M.S. 59 their places was promptly answered. Revs. J. S. Potts, W. Micklethwaite, S. Walmsley, T. H. Carthen, and T. Truscott cheerfully met the perils of the climate and carried on the mission with marked success during its early history. Churches were built, schools opened, and a ministerial institute for native preach- ers established. In 1889 the mission report- ed 4 native ordained preachers and 2,809 members. Charles Cheetham, of Haywood, a zealous member of the Methodist Free Churches, be- came deeply interested in the missions of Dr. Kraph, the pioneer missionary of East Africa. After an interview with the missionary, who warmly represented the claims of East Africa, and who volunteered to lead a missionary par- ty to the field, Mr. Cheetham succeeded in in- ducing his Church to engage in the enter- prise. Revs. Thomas Wakefield and James Woolner and two young Swiss were appoint- ed and sailed for Africa with Dr. Kraph in 1861. Their leader brought them to the field, but very soon his health gave way, the health of Woolner also failed, and they were com- pelled to return home. They soon were fol- lowed by the two young Swiss. Mr. Wake- field was alone until Rev. Charles New was 60 English Methodist Missions. sent out late in 1862. The two missionaries met bravely the vicissitudes of pioneer work and went among the savage races around them. In 1868 Mr. Wakefield visited England, and, after pleading the cause of Africa, returned. Mr. New returned home in 1872. The stirring ap- peals of these faithful missionaries greatly deepened the interest of the Church in behalf of the mission. Mr. New returned to the field in 1874. He attempted anew mission, but re- ceived cruel treatment from a savage chief. He attempted to reach Ribe, but his strength failed. Mr. Wakefield started to relieve him, but when he reached the place his faithful comrade had gone to his reward. Mr. New possessed noble qualities as a pioneer mis- sionary. Mr. Wakefield was again alone. He was with the Wa Kyika race, some twelve miles from the ocean. In addition to faithful evan- gelical work he translated portions of the Bible and hymns into the language of the peo- ple. In 1886 the solitary missionary was cheered by the arrival of Rev. John Baxter, John Houghton, and Rev. W. H. During, the last a colored minister from West Africa. Baxter soon broke down and returned home. Mr. Houghton and wife, while at Goldbante, United Meth. Free Church H. and F. M.S. 61 a new station on the river Sana, where Mr. Wakefield had recently opened a mission to the Gallas, was massacred with a number of native converts. Mr. During alone remained of the party. He has been a most trustworthy and useful missionary. Mr. Wakefield remained until 1887, when he was relieved by the arrival of Revs. F. J. Horn, T. H. Carthen, and W.G. Howe. They were placed respectively at Ribe, Jomvu, and Goldbante, in the Galla country, where Mr. During was at work. The mission has been greatly hindered by tribal contests, especially in the Galla country, but the stations have not been assailed. The mission is consid- ered one of the best and strongest of the Uni- ted Methodist missions. In 1889 it had 4 or- dained missionaries and 223 communicants. The China Mission was opened in 1864 by Rev. W. R. Fuller, at Ningpo. He was soon joined by Rev. John Mara. In 1868 Rev. T. W. Galpin joined the mission. He remained in the work about ten years. In 1869 Mr. Galpin was alone. In 1871 Rev. Robert Swal- low became his fellow-laborer, and opened work in one of the suburbs of Ningpo. A little later they were joined by Rev. R. I. Ex- ley. He was a zealous missionary, but ere he 62 English Methodist Missions. could carry out his plans consumption closed his labors. His place was filled by Rev. W. Soothill, who was sent out to open a new. sta- tion at Wenchow. The war with France had embittered the Chinese in Wenchow against foreigners, and a riot followed, in which the mission premises were destroyed and the mis- sion discontinued. When peace was restored the Chinese Government made ample compen- sation for all losses, and the work was resumed and has since been carried on successfully. In 1886 Mr. Swallow and family returned to England. His chief object was to prepare for the work of a medical missionary. His object accomplished, he returned with his wife to Ningpo, where they have carried on their work with greatly increased success. The mission in 1889 reported 3 stations, 3 ordained missionaries, and 325 members. All the United Methodist Missions report 62 stations, 63 ordained missionaries, and 10,- 108 communicants. WELSH CALVINISTIC METHODIST FOREIGN MISSIONARY SOCIETY. THe Welsh Calvinistic Methodists felt the pulsations of the missionary spirit very early Welsh Calvinistic Methodist M.S. 63 in the present century. Their operations prior to 1840 were conducted through the Lon- don Missionary Society. They were liberal contributors to its income, and several of its most efficient missionaries had been trained for their ministry. The desire that their con- nection should have a mission under its own charge had been growing for years, and culmi- nated January 31, 1840, in the organization of the “Welsh Calvinistic Foreign Missionary Society.” Its first field was on the northeastern border of Bengal. It embraces the mountain range that separates the valley of Assam from the rich plains of Bengal, inhabited by the Garos, Khasis, Jaintias, Nagas, and other hill tribes. The treaty made by the British Government with the Kings of Khasia in 1834 provided for a military station at Cherra Punji and a road across the Khasia Hills to the British terri- tory in Assam. This opened the field to mis- sionary labor. It was soon visited by Mr. Lish, of the Serampore Mission, but he did not remain. In 1837 it was explored by Rev. J. Tomlin, who remained for a few months. When the Welsh Foreign Society was formed Mr. Tomlin pointed out Khasia to the directors as an open and promising field. His sugges- 64 English Methodist Missions. tions were accepted, and Rey. Thomas Jones was chosen to plant the first mission in northeast- ern India. He reached Cherra Punji on June 20, 1841. As the people had no literature or books, the task of acquiring the language was very difficult. With the assistance of two young natives who had learned a little English from Mr. Lish, he was able to overcome many difficulties and make considerable progress. In 1842 Revs. W. Lewis, James Williams, and Dr. Owen Richards were ordained for the mission field. Mr. Williams and wife were sent to open mission work in Brittany, in the western partof France. Theinterest awakened in behalf of the Bretons arose from the fact that being a branch of the Celtic family they spoke a kindred dialect. The work is carried on at Quimper, Pont l’Abbe, Douarnenez, and other points in Brittany. Mr. and Mrs. Lewis and Dr. Richards, the latter a medical missionary, reached Cherra Punji January 20, 1843. They remained in the field until 1861. In September, 1845, Rev. Daniel Jones joined the little band, but he died in a few months after entering the field. Revs. W. Pryse, T. Jones, R. Parry, D. Sykes, and G. Hughes were sent out at different times; but owing to death, sickuess, or defection, the Welsh Calvinistic Methodist M. S. 65 work was reduced to one or two men. There were only fourteen converts during the first decade of the mission. There was a congre- gation at Nongsawlia of from 80 to 100, and a day school of 30 boys and 18 girls under charge of Mrs. Lewis. A mission was established at Jowai, the leading city of the Jainta hills, in 1846. The work subsequently extended to various parts of the hills. Work was opened by Rev. W. Pryse at Sythet, in the plains of Bengal, in 1849. The work was carried on for a time with much vigor and some success by Revs. Jones, Parry, Roberts, and Hughes. Circum- stances, however, determined the mission to confine its operations to the Khasia and Jaintia Hills. When the mission was opened the people were destitute of a written language. Since then the New Testament has been translated into Khasi and several editions published; also the Pentateuch, a hymn book, Dr. Watts’s New Testament History, Pilgrim’s Progress, and a number of schoolbooks and_ tracts. The missionaries expect ere long to complete the translation of the Old Testament. The change wrought among the people is visible in their outward condition. Their 5 66 English Methodist Missions. houses are improved, their persons cleanly, and their land carefully cultivated. They give liberally to support the gospel, and educate their children. They have demonstrated the sincerity of their faith by their fidelity under persecution from their kindred. Many have read the story of U. Borsing Siim, who de- clined the Rajahship of Cherra rather than surrender his profession of Christ. From a recent report we learn that the mis- sion was divided into seven districts with six missionaries and twenty-one native evangelists. There had been an increase of seventeen in the places where religious services were held and day schools established. An increase of 217 in the communicants was reported. The Cherra District has been under charge of Rev. John Roberts. Religious services and schools were held at ten stations. The evan- gelical work was carried on with the aid of four native preachers. The report of 100 can- didates indicate their efficiency. Their school work has been an important agency. A day school was established in Cherra by their first missionary. It has grown into a Normal School that uow supplies many village schools on the hills with teachers. The Shillong Dis- trict, under Rev. T. J. Jones, reported an in- Primitive Methodist Missionary Society. 67 crease of 158 members. During the year Mr. Jones and wife visited the country northeast of Khasia. They found in that region a Chris- tian village. It had been settled in 1885 by a Christian family from Nongjiri. They were joined by several heathen families who had re- nounced demon worship, built a schoolhouse, and were learning to read with the Christian as their teacher. These hill people were very superstitious. They believed that all their bodily ailments were caused by demons. The cures wrought by Dr. Griffith have convinced them that the medical missionary is mightier than the demon. Many have been thus led to the Great Physician. The Rajah of Nonga- low has become a zealous member of the Church. The communicants reported in 1885 were 1,110 and the candidates for member- ship 1,158. PRIMITIVE METHODIST MISSIONARY SOCIETY. Tue Primitive Methodists arose as a body in 1810. In 1843 they began to establish mission stations in Canada, New Zealand, Australia, Victoria, New South Wales, Queens- land, and Tasmania. In 1869 a Liverpool trading vessel touched 68 English Methodist Missions. at the island of Fernando Po, in the Gulf of Guinea, on the west coast of Africa. The captain and carpenter were Primitive Metho- dists. While on shore Mr. Hands, the car- penter, met a few Christians who had been connected with a Baptist Mission. Their missionary, Mr. Saker, had been expelled by the Spanish authorities. The little flock wel- comed Mr. Hands, who held scveral meetings with them. They wished him to remain, as a change in government allowed liberty of wor- ship. This was impossible, but he presented the wants of this faithful band and the hea- then around to the Missionary Committee of his Church, and after carefully considering the outlook Rev. R. W. Burnett and H. Roe and their wives were sent to Santa Isabel, the chief town on the island of Fernando Po, in January, 1870. Land was soon obtained and the work commenced. In 1871 Rev. D. T. Maylott was sent out to open a mission on the western coast. In 1873, in company with Rev. W. N. Barleycorn, one of the first con- verts at Santa Isabel, he reached Georges Bay. Land was secured and houses for church, parsonage, and school were built. A cate- chumen class was formed in February, 1874, Jn October the first convert, a young man Primitive Methodist M. issionary Society. 69 named Hoorree, was baptized. The work in Santa Isabel was very successful, reénforce- ments were sent out and a station opened at Banni, on the northeast coast of the island, to which Mr. Barleycorn was sent. Troubles with the Spanish authorities forced his return. A better understanding with Spain now exists, educational advantages have been secured, and the mission is steadily growing. In 1869 Rev. H. Buckenham was sent to open a mission at Aliwall, in Cape Colony, in South Africa. He conducted worship for a time in a Dutch church. Soon a room was fitted up, and after a time a day school for native pupils opened. Later a church and parsonage and schoolhouse were built. In 1875 Rev. John Smith succeeded Mr. Buck- enham. A training school for natives has been opened, which it is hoped will be made self-sustaining. In the report for 1891 it is stated that in all the foreign stations there was a membership of 653, being an increase of 127. The work at Aliwal]l continues to grow in every department. It had at last re- ports 3 traveling and 27 local preachers, 5 chapels, and 522 members—being an increase of 120. In 1889 Rev. H. Buckenham and wife, Rev. 70 English Methodist Missions. A. Baldwin, and Mr. J. Ward sailed for Africa where they hoped to plant a mission on the Upper Zambesi. They left Kimberly March 28, 1890, and after a journey of five months reached the Zambesi River. The out- look was encouraging. MISSIONARY SOCIETY OF THE METHODIST CHURCH OF CANADA. Prior to 1883 Methodism in Canada was divided into four sections—viz., the Meth- odist Church of Canada, the Methodist Epis- copal Church of Canada, the Primitive Meth- odist Church of Canada, and the Bible Chris- tians of Canada. Up to that date each body supported and controlled its own missions. Since the union of these bodies into the Meth- odist Church in Canada there has been but one fund and one management. The Missionary Society of the Methodist Church in Canada was originated in 1824. Its operations were among the early settlers on the frontier and the Indians of Ontario. The field has extended until it embraces the whole of the Dominion, Newfoundland, Ber- muda, and Japan. The Domestic Missions— which embrace the dependent fields of the Methodist Church of Canada. 71 Church among the English-speaking people throughout the Dominion, Newfoundland, and Bermuda—report 416 missionaries and 40,376 members. Their expenditures in 1891 were $98,841,175. The French work is within the Province of Quebec. They report 9 missions, 7 missiona- ries, 2 supplies, and 254 members. The work is peculiar and difficult. At points the mis- sionaries and converts endure persecution for the cause of Christ. The Society sustains extensive work among the Indians. The British Columbia Confer- ence reported, in 1891, 14 missions, 10 mis- sionaries, 4 supplies, and 1,044 members. The Manitoba and Northwest Conference has 17 missions and 11 missionaries. Some mis- sions receive only an occasional visit. It re- ports 124 members. The central Confer- ences embrace the Toronto, London, Niagara, Guelph, Bay of Quinte, and Montreal Confer- ences, 23 missions, 16 missionaries, 1, 845 mem- bers. Total 47 missionaries and 4,133 mem- bers. The expenditure for the Indian work reported in 1891 was $42,861.89. The Chinese work was begun in 1885 with- in the bounds of the British Columbia Con- ference. It has missions at Victoria, Nanai- 12 English Methodist Missions. mo, Vancouver, New Westminster, Kam- loops, Ladners Landing. It reports 3 mis- sionaries, 1 assistant, and 165 members. The Society has but one foreign mission. The Japan Mission was begun in 18738, when two men were sent to that field. They have now an Annual Conference with 19 missions, 28 missionaries, 22 assistant mis- sionaries, 12 native teachers, and 1,819 members. The expenditures for 1891 were $26,523.73. In proportion to its force in the field and the money expended the Canada Methodist Mission is one of the most vigor- ous and successful in Japan. The recent completion of the tabernacle at Tokio has added greatly to the efficiency of the work at that point. Immense congregations are re- ported. During 1891 26 were baptized and as many remained on trial. The Bible classes and Sunday schools were doing effective work. At Azabu the regular congregation was about 250. The Bible women were doing good work. The young men of the Church were active in school work and efforts to reach young men of their kindred or race. Their school, styled Eiwa Gakko, is doing good service in preparing young men to preach the gospel to their own people. MISSIONS IN THE SOUTH. Prior to the division of the Methodist Epis- copal Church into its two great co-ordinate branches, its missionary operations were un- der the direction of the Parent Society. The history of that Society is the common proper- ty of both divisions of the Parent Church. We recognize the interest our Northern breth- ren have in that portion of our early history, although in their history of the early missions of our Church they are silent respecting the claims Southern Methodism may have in this portion of our common inheritance. After having completed our account of the missions of our own branch of the Methodist family, we will present in due order a brief history of the extended and successful missions of North- ern Methodism. THE SocteTY ORGANIZED. “Beginning at Jerusalem.” That was the starting-point; but the Master had said: ‘The field is the world.” Moving from that center, (78) 74 Hand Book of Methodist Missions. the apostles went forth, their forces multiply- ing as they advanced until, before the last of their number had laid down his commission, the gospel of the kingdom had been preached among all the nations of the then known world. On this line early Methodism moved. Begin- ning at London, it soon was heard in Bristol. The pulpits of Bristol were closed against it, and its message was heard by the colliers of Kingswood. It spread from city to city, gath- ering strength as it advanced, until its societies were organized in all the leading centers of the United Kingdom. Then a call was heard from America, and Boardman and Pilmoor were sent out to carry on the work in the West- ern world. Already a flame had been kindled by Philip Embury and Capt. Webb, in New York. The work spread in the colonies, sur- vived the war, and in 1784 the Methodist Epis- copal Church was fully organized, and entered upon its work on this continent. Erelong Methodism was established in the leading cit- ies, towns, and communities of the United States, and began to find its way into the des- titute regions around. About the year 1812 Bishop Asbury began to solicit contributions for the support of min- isters who were sent to circuits where there Missions in the South. 75 was no adequate support. All subscriptions were carefully entered by him in a memoran- dum book which he carried with him, and the money was employed as the increasing wants of these destitute circuits required. This may be considered the beginning of Domestic or Home Missions of American Methodism. We will see before we have finished the account of the missions of the Methodist Church that this department of Christian effort has not been neglected. A wide field was also open to earnest evan- gelical labor in the vast frontier that was rap- idly opening in the unknown regions of the West. .Population was pushing out into the wilderness, and the field was destined to make heavy demands on the zeal of the pioneer preachers and the liberality of the older organ- izations. The Churches in Europe and America were beginning to stir under the calls coming from the regions overshadowed by the pall of pagan night. The Wesleyan Methodists had been in the field for nearly a half-century. The Baptist movement of 1793 had aroused other branches of the Protestant Church. The Con- gregationalists and Baptists of the United States had fallen into line with their English 76 Hand Book of Methodist Missions. brethren, and many thoughtful men were be- ginning to inquire whether American Meth- odism had not also a mission in the heathen world. While earnest men were debating this question, a voice was heard from the Indians of the West that profoundly stirred the con- science of the Church. A drunken negro (John Stewart), in the town of Marietta, O., on his way to the river to drown himself, was arrested by the voice of Marcus Lindsley, a noted Methodist preacher of his day. The sermon resulted in his conversion. An im- pulse—who will say it was not the same that sent Paul to Macedonia?—moved him to bear his message among the savage tribes of the North-west. He reached the Wyandotte Agency. His simple story touched the heart of the agent, and his preaching resulted in the conversion of several chiefs and a number of the people. This work, demonstrating the gospel to be the power of God unto salvation of those savagetribes, stirred the entire Church, and was among the leading agencies which led to the organization of our Missionary Society. Nathan Bangs, Joshua Soule, and other lead- ers of our Methodist Israel in the city of New York, after earnest counsel and prayer, de- cided that the time had come when American Missions in the South. 77 Methodism should join in the organized mis- sionary movements for the conversion of our race, In answer to a call made in the Methodist pulpits of the city of New York a meeting was held April 5, 1819, at which the pastors, Book Agents, editors, and leading laymen were pres- ent. Joshua Soule took prominent part in the discussion. On his motion the meeting con- sidered and adopted the Constitution and pro- ceeded to the election of its officers. Their names are worthy of record: Bishop William McKendree, President; Bishop Enoch George, First Vice-president; Bishop Robert R. Rob- erts, Second Vice-president; Rev. Nathan Bangs, Third Vice-president; Mr. Francis Wall, Clerk; Mr. Daniel Ayres, Recording Secretary; Rev. Thomas Mason, Correspond- ing Secretary; Rev. Joshua Soule, Treasurer. The movement met with strong opposition. It was claimed that the Church was poor, and that the work growing on its hands to meet the wants of the rapidly increasing pop- ulation of the country would tax to the ut- most its resources. Some of the Board of Managers resigned, and months would elapse and no meetings would be held. A few had unfaltering faith in the success of the move- 78 Hand Book of Methodist Missions, ment. At one of the meetings of the Board, when the number present was small and the prospect dark, Joshua Soule uttered the char- acteristic words: “The time will come when every man who assisted in the organization of this Society and persevered in the undertak- ing will consider it one of the most honorable periods of his life.” His words were prophetic. The Constitution provided that the Society should be established “wherever the Book Concern should be located,” and the Churches in all the leading cities throughout the Connec- tion were authorized to organize auxiliary so- cieties. The women of the Church were the first to respond. The first auxiliary was the Female Missionary Society in the city of New York. It existed for nearly half a century. It may be considered the beginning of woman’s work for woman in organic form in the United States. It manifested a special interest in the work both of married and unmarried female missionaries, and did efficient work in raising money and diffusing the spirit of Missions throughout the Church. The Young Men’s Missionary Society in New York was the next auxiliary that was formed. Its chief work was in connection with missions in Liberia, Africa, Missions in the South. 79 The Bishops cordially indorsed the Society, and co-operated actively in its operations. The Baltimore Conference was the first to fall into line and organize an auxiliary. Then came the Virginia Conference, and next the Gene- see Conference. The Domestic Missionary Society at Boston was organized, and became an auxiliary. Auxiliaries were also formed at Cortland, N. Y.; Stamford, Conn.; and Colum- bia, S.C. These all sent up their collections, which at the close of the first year aggregated $823.64. The first anniversary of the Society was held April 17, 1820, in John Street Church, New York. Nathan Bangs presided and made the opening address. The report was read, speeches made, and the election and collection, with a few items of business, closed the hour. The attendance was not large. Many, during the days of its infancy, “despised it as a day of small things.” Many at the present day re- joice, for they see in that humble organization the hand of God planning a movement that is extending itself through the whole earth. At the General Conference of 1820, held in Baltimore, the bishops in their address called attention to the Missionary Society, and warm- ly commended it to the favorable consideration and action of the General Conference. The ad- 80 Hand Book of Methodist Missions. dress was referred to a committee, which in its report fully committed American Methodism to the cause of Foreign Missions. It said: “Methodism itself is a missionary system. Yield the missionary spirit, and you yield the very life-blood of the cause.” The report, and the Constitution with some modifications, received the unqualified indorsement of the General Conference; then the New York Soci- ety surrendered its life to give birth to the Missionary Society of the Methodist Episcopal Church. The General Conference had barely closed its session, when the Treasurer an- nounced a donation of $500 from Dr. Nehemi- ah Gregory, one of the managers. Other lib- eral offerings came in. One by one the Conferences became auxiliary to the Parent Society, until the organization was complete, and Episcopal Methodism was fully identified with the great missionary movement of the nineteenth century. The prophetic words of Joshua Soule have been fulfilled. The Church has indorsed that organization which, amid many discourage- ments, he and his associates established. At the close of the year 1821 the collections were $2,328.76; in 1844 they were $146,578.78. In 1890 the collections of Northern and Southern Missions in the South. 81 Methodism for Foreign and Domestic Mis- sions, including the collections of the Woman’s Boards, amounted to $1,934,088.77. Missions AMONG THE COLORED PEOPLE. As early as 1787 we learn of the existence of colored members of the Methodist Church in Philadelphia and New York. They had be- come dissatisfied with the relations between themselves and their white brethren, and the troubles which followed resulted in the forma- tion of two independent Colored Methodist Churches. The cause of complaint, as set forth inthe “Preface” to the book of Discipline of the African Methodist Episcopal Church, reads as follows: “In November, 1787, the colored people belonging to the Methodist So- ciety of Philadelphia convened together to take into consideration the evils under which they labored, arising from the unkind treat- ment of their white brethren who considered them a nuisance in the house of worship, and even pulled them off their knees while in the act of prayer and ordered them to back seats. For these and various other acts of unchristian conduct, they considered it their duty to de- vise a plan in order to build a house of their own, to worship God under their own vine and 6 82 Hand Book of Methodist Missions. fig-tree.” These troubles culminated in the formation, “in 1816, of the African Methodist Episcopal Church,” which in doctrine and dis- cipline is modeled after the Church from which it sprung. The colored Methodists in New York, a few months later, organized un- der the name of the “Colored Methodist Epis- copal(Zion) Church.” These two organizations are now among the largest negro Churches in the world, and are doing noble work for the evangelization of their race. After the organ- ization of these two colored Churches but lit- tle attention was given by the Methodist Conferences in the North to the religious in- struction of the colored people in their midst. Owing to these facts, and also that the great bulk of the negroes was in the South, the missions of Methodism among the colored peo- ple were confined for nearly half a century to the Southern Conferences. They furnished the preachers who supplied them with relig- ious instruction, and the Southern people pro- vided the church-buildings in which they wor- shiped God. The commission of Methodist preachers sends them “to all nations,” and when the negroes came within the range of their min- istrations, they shared freely the benefits of Missions in the South. 83 their labors. As Methodism extended in the South, this became the established order. The same pastor proclaimed the gospel to master and slave. Often they assembled in the same congregation—the whites in the body of the church, and the slaves in the gal- lery or a portion of the house set apart for their use. When special services were held for the colored people, they occupied the body of the church, while the master and mistress were seated in that part of the church usually assigned the negroes. Jn stations or large ap- pointments, and on quarterly or camp meeting occasions, special services were held for the benefit of the colored people. The pastor who preached to all in the morning would preach to the slaves from the same pulpit in the aft- ernoon. Under these ministrations remarka- ble results were accomplished, and in the sev- eral Conferences the colored members were numbered by thousands. In 1808 Bishop Asbury, for the first time, records the appointment of missionaries to the colored people in South Carolina. J. H. Mil- lard was appointed to a mission on the Savan- nah River and James E. Glenn to a mission on the Santee. These names should be held insacred remembrance, They are the pioneers 84 Hand Book of Methodist Missions. of a mission that brought multitudes of the sons of Ham to a knowledge of the cross. As the Church in the South extended its borders and multiplied its laborers, this movement, opened in South Carolina, was extended through the Connection. Missions were organ- ized in all the Conferences, and men carefully chosen for the work devoted their entire time to the religious instruction of the slaves. They assembled them in congregations, baptized, and organized them into societies, adminis- tered the holy communion, visited and prayed with them in their cabins, and buried their dead. In many places houses of worship were built for their use, or when this was not done they used the same house in which the white people worshiped. At camp, quarterly, or pro- tracted meetings religious service was careful- ly provided for the colored people. Their re- ligious opportunities corresponded with those enjoyed by the whites. Many were licensed to preach and exhort, and some exhibited such remarkable gifts that they attracted crowds of white people to their services. They were thus trained for the work for which God was pre- paring them among their own people. While a great work-was accomplished in be- half of the negro by ministrations of pastors Missions in the South. 85 in their charges and by missionaries assigned to this special work, thoughtful men realized that their provisions failed to reach the negroes on the large sugar, cotton, and rice plantations, especially when they were located in river val- leys, where, owing to malaria, but few white people made their homes. Among those who were deeply concerned in behalf of this class was Dr. (afterward Bishop) Capers. At length a way for the supply of this portion of the ne- gro population of the South was presented. The attention of a wealthy planter on the San- tee River had been arrested by the good re- sults that had followed the efforts of a Meth- odist overseer on the plantation of a friend in Georgia, and he was anxious to employ a man of like qualifications. Knowing the interest Dr. Capers felt in the religious welfare of the slaves, this gentleman called on him to learn if he knew of a Methodist exhorter whom he could recommend as an overseer. Dr. Capers was unable to name a suitable man, but sug- gested that if he would allow him to make ap- plication at the approaching Conference to the bishop and Mission Board a minister of un- questionable character could be sent to his plantation, whose time and labors would be devoted to the religious instruction of his 86 Hand Book of Methodist Missions. slaves. The suggestion was accepted. Short- ly after a similar request was made by two planters on the Pon Pon and Combahee. The bishop and Mission Board promptly met the call. Two men were chosen who seemed spe- cially suited to a work of such delicacy and importance. The following account of the movement from the pen of Dr. (afterward Bishop) Wightman, copied by Bishop Mc- Tyeire in his “History of Methodism,” pre- sents clearly the difficulties of the enterprise and the success it achieved: “The first missionaries were the Rev. John Honour and the Rev. John H. Massey. As if to try the faith of the Church and test its power of self-sacrifice, John Honour, although a native of the low countries, took the bilious fever through exposure in the swamps of his field of labor, and in September ended his mor- tal life and glorious work together and entered into his rest. The operations of the first year gathered four hundred and seventeen Church- members. Foot-hold was gained. The ex- periment, eyed with distrust by most of the planters, denounced by many as a hurtful in- novation upon the established order of things, favored by very few, was commenced. The noble-hearted gentlemen who went forward in Missions in the South. 87 the movement were in advance of their time, and could not but feel that they had assumed a heavy responsibility in indorsing for the beneficial results of such an undertaking. Of course they watched the development of the affair with no small solicitude. As far as it went the first year it was perfectly satisfactory. The second year the membership of these mis- sions more than doubled itself. Incredibly small, however, was the treasure-chest of the Missionary Society. Thesum of two hundred and sixty-one dollars was reported to the An- nual Conference as the aggregate of the col- lections for the year 1830. The following year another of the ministers of the Conference was added to the small but brave forlorn-hope. The oral instruction of the little negroes by cat- echism was commenced; two hundred and fifty of these were placed under the care of the mis- sionaries, and nine hundred and seventy-two Church-members were reported. At the ensu- ing session of the Conference, held at Darling- ton early in 1832, a decided and memorable impulse was given to the missionary spirit, particularly among the preachers, by a speech delivered at the anniversary of the Missionary Society by the Rev. (now Bishop) James O. Andrew. After the usual preparatory exer- 88 Hand Book of Methodist Missions. cises, he was introduced to the meeting, and read the following resolution: ‘That, while we consider false views of religion as being every way mischievous, and judge from the past that much evil has resulted from that cause among the slave population of this country, we are fully persuaded that it is not only safe, but highly expedient to society at large to furnish the slaves as fully as possible with the means of true scriptural instruction and the worship of God.’ We have heard many good and clev- er speeches in our time, a few withal that de- served to be called great, but foremost in our recollection stands the remarkable speech made by Bishop Andrew on that occasion. He drew a picture of the irreligious, neglected plantation negro, Claude-like in the depth of his tone and color. He pointed out his deg- radation, rendered but the deeper and darker from the fitful and transient flashings up of desires which felt after God—scintillations of the immortal, blood-bought spirit within him, which ever and again gleamed amidst the dark- ness of his untutored mind. He pointed out the adaptation of the gospel to the extremest cases. Its recovering power and provisions were adequate to the task of saving from sin and hell all men of all conditions of life, in all Missions in the South. 89 stages of civilization. He pointed to the con- verted negro, the noblest prize of the gospel, the most unanswerable proof of its efficiency. There he was, mingling his morning song with the matin chorus of the birds, sending up his orisons to God under the light of the evening star, contented with his lot, cheerful in his labors, submissive for conscience’s sake to plantation discipline, happy in life, hopeful in death, and from his lowly cabin carried at last by the angels to Abraham’s bosom. Who could resist such an appeal, in which argu- ment was fused in fervid eloquence? The speech carried by storm the whole assem- bly.” (McTyeire’s “ History of Methodism,” pp. 585, 586. ) The following extract from the report of the Board of Managers at its anniversary, Janu- ary, 1832, indicates the character of the work and the progress it was making: “The mission on the Santee numbers up- ward of three hundred members of the Church in regular and good standing. A considerable number of the slaves have been baptized dur- ing the past year. There is an evident im- provement among the negroes, both as regards the number who attend the means of grace and the solemn attention given to the word preached. 90 Hand Book of Methodist Missions. “The negroes served on the Savannah River Mission [by the Rev. James Dannelly] being found convenient to meeting-houses, it has been judged expedient to throw that mission into the regular work of the circuit. “The mission on Combahee, Pon Pon, and Wappahoola has had an increase the last year of 230 members, making the aggregate number of members 670. Upward of 100 little negroes receive catechetical instruction, 128 have been baptized, and the missionary expresses his conviction that the religious experience of the blacks is deeper and their deportment more becoming every year. “Guided by experience and cheered by suc- cess, we come to bind ourselves afresh to this holy work, and to renew the solemn obligations which the enterprise of negro instruction and salvation imposes on us. Into this long-neg- lected field of danger, reproach, and toil we again go forth, bearing the precious seed of salvation. And to the protection and blessing of the God of Missions our cause is confident- ly and devoutly commended.” (McTyeire’s “ History of Methodism,” pp. 586, 587.) At the close of 1832 the missionaries re- ported 1,395 members and 490 children regu- larly catechised. The experiment of four years Missions in the South. 91 had demonstrated the success of the move- ment. A meeting of planters in St. Luke Parish indorsed the missionary system. Prej- udice yielded before the results achieved. The friends of Missions took courage as the way for the gospel was opened to the thousands of the sons and daughters of Africa who had been thrust by the hand of greed on the slaves of the Western Continent. In 1837 there were ten mission stations. In 1839 the entire mis- sion was supplied by seventeen missionaries, under the supervision of three superintend- ents. The field embraced 234 plantations and 97 appointments, with a membership of 5,556, and 2,525 children under catechetical instruc- tion. The following rule, suggested by the South Carolina Conference Mission Board, indicates the policy that prevailed throughout the Church in providing for the religious wants of the colored people: “That, as a general rule for our circuits and stations, we deem it best to include the colored people in the same pastoral charge with the whites, and to preach to both classes in one congregation, as our practice has been. The gospel is the same for all men, and to enjoy its privileges in common promotes good-will. 92 Hand Book of Methodist Missions. “That at all preaching-places where galler- ies or suitable sittings have not been provided for the common people, or where the galleries or other sittings are insufficient, we consider it the duty of our brethren and friends to pro- vide the necessary accommodation, that none may make such a neglect a plea for absenting themselves from public worship.” (McTy- eire’s “ History of Methodism,” pp. 587, 588.) Dr. Capers made frequent mention of the co-operation rendered the missionaries by the colored local preachers. He mentions one, Henry Evans, “ who was so remarkable as to have become the greatest curiosity in the town, insomuch that distinguished visitors hardly felt that they might pass a Sunday in Fayette- ville without hearing him preach.” The catechisms prepared by Dr. Capers were invaluable auxiliaries to the ministry of the word in the religious instruction of the children. They gave form and fiber to the re- ligion these people experienced and enjoyed. The old-time singing of the negro congrega- tions of those days will never be forgotten by those who heard it. The poetry of many of their songs might be subject to criticism, but the melody of their music often seemed an echo from heaven. Missions in the South. 93 The report of the South Carolina Confer- ence Mission Board for 1854 sums up the his- tory of the missions to that date in the follow- ing words: “Twenty-six years ago the South Carolina Conference began a system of regular ecclesi- astical operations among the plantation ne- groes of the low country, by establishing two missions. At present there are 26 missionary stations, on which are employed 32 ministers, who are supported bythe Society. The num- ber of Church-members is 11,546, including 1,175 whites. The missionary revenue has risen from $300 to $25,000. These are the material results, so far as statistics are con- cerned. They call for devout acknowledg- ments to God, who has given us abundant favor in the sight of the community in carry- ing on a line of operations confessedly diffi- cult and delicate. “The testimony of masters and missionaries goes to show that a wholesome effect has been produced upon the character of the negro pop- ulation generally. A change for the better is visible everywhere, when the present genera- tion is contrasted with the past; and in how many cases the gospel has proved the power of God to salvation, and presented before the 94 Hand Book of Methodist Missions. throne the spirits of these children of Ham, redeemed and washed by the “blood of sprink- ling,” and fitted for an abode in heaven, the revelations of the last day will disclose.” (McTyeire’s “History of Methodism,” pp. 588, 589. ) On the marble that marks the grave of Bish- op Capers are the words: “The Founder of Missions to the Slaves.” He sought no higher honor in this world. The zeal of South Carolina Methodism for the salvation of the slaves was an inspiration to all the Southern Conferences. The annals of missionary toil can furnish few nobler evi- dences of heroic sacrifice than were found in the self-denying labors of those men who la- bored on the negro missions. On the rice plantations of the Atlantic coast and the sugar and cotton plantations of the Gulf States they bore the message of life to the cabins of the slave, teaching the children and train- ing their parents respecting the doctrines and duties that must govern a Christian life. Ev- ery Christian master and mistress co-operated gladly in the work. When they were unem- barrassed by troubles arising from untimely interference from outside influences, their way was open; and though the world knew little of ATissions in the South 95 their devotion, they accomplished a work that will live to the end of time. The organization of these missions did not relieve the regular pastor from his duty to the slave. In Confer- ences where but few missions were organized thousands of colored members were annually reported. In 1846 the Mission Board report- ed 24,430 members, while the General Minutes gave a total of 124,931. Many of the leading ministers of the South were noted for their devotion to the religious welfare of the slaves, and at an Annual Conference the presiding elder could pronounce no higher encomium on a minister than to say: “He is a good negro preacher.” In 1860, when the war disturbed our labors among these people, the Methodist Episcopal Church, South, reported a colored membership of 207,776, or nearly as many as the entire number of communicants which in that day had been gathered into Church rela- tions by all the Protestant missionaries at work in the heathen world. When the record of the evangelization of the sons of Ham is written by the pen of an impartial historian, the work of the missionaries of the Southern Methodist Church will appear chief among the agencies employed by our Master for the redemption of the African race, 96 Hand Book of Methodist Missions. AFRICA. Tt was not until 1833 that the Missionary Society had a missionary in the foreign field. At the General Conference of 1824 a report, presented by Rev. Joshua Soule, was adopted which contained the following: Resolved, by the delegates of the Annual Conferences in General Conference assembled, that it is expedient, whenever the funds of the Missionary Society will jus- tify the measure, for the episcopacy to select and send a missionary to the colony in Africa now estabtished under theauspices of the American Colonization Society. The colony referred to was Liberia. In 1825 the Board notified the bishops that the state of the funds of the Missionary So- ciety justified the sending of a man to Liberia. Five years elapsed before a man suited to this important and perilous mission could be found. Melville B. Coxe, a native of Maine, was a member of the Virginia Conference, and sta- tioned at Raleigh, N.C. He met Bishop Hed- ding at Norfolk during the session of the Vir- ginia Conference in 1831, and offered himself as a missionary to South America. The bish- op proposed that he should go to Liberia. The young man pondered the question but a short time, and said: “If the Lord will, I think I will go.” He met the bishop in May, 1832, Missions in the South. 97 and received his appointment to Liberia, Africa. The Young Men’s Missionary So- ciety in New York guaranteed the support of the mission. It is a significant fact that the first foreign missionary of American Methodism was sent out and sustained by the offerings of a local society. Bishop McTyeire, in his “ History of Methodism,” records the words of this pioneer foreign missionary of Episcopal Methodism to Bishop McKendree on receiving the appoint- ment: “At present I am in peace: death looks pleasant to me; labor and sufferings look pleas- ant to me; and last, though not least, Liberia looks pleasant to me. I see, or think I see, resting on Africa the light and cloud of heav- en.” To one of the students of the Wesleyan University of Middletown, Conn., he said: “If I die in Africa, you must come over and write my epitaph.” “What shall I write?” “Write,” said Coxe, “Let a thousand fall before Africa be given up.” He reached Monrovia March 7, 1833, and entered promptly on his mission. The mem- bers of the Methodist Church and local preach- ers who had been sent out by the Colonization Society welcomed the missionary. He organ- 7 98 Hand Book of Methodist Missions. ized them under the rules of his Church, as- sisted them in their Sunday-schools, and planned new missions. His work was pro- gressing most encouragingly when he was stricken down by the fatal African fever, and, on Sunday morning, July 21, with the words, “Come, come, come, Lord Jesus, come quick- ly,” he passed to his reward. Most earnestly had Mr. Coxe called for help as the field opened before him. Two minis- ters, Rev. Rufus Spaulding and Rev. Samuel O. Wright and their wives, and Miss Sophro- nia Farrington, had offered for this dangerous field and had been accepted. Miss Farring- ton was the first young lady sent out by the Methodist Church to the foreign field. They heard of the death of Mr. Coxe before they sailed, but they did not falter. They reached Monrovia January 1, 1834. The work of Mr. Coxe was taken up, and on the 10th of January the “ Liberia Annual Conference” was organ- ized. On the 4th of February Mrs. Wright, after one month’s service in Africa, was laid in a missionary’s grave. On the 29th of March her husband joined her in the better land. Mrs. Wright was a sister of Rev. E. E. Wiley, D.D., who remains among us, one of the lead- Missions in the South. 99 ing members of the Holston Conference. The graves of these heroic missionaries hallow the soil of the Dark Continent, and are sacred links that should bind Southern Methodism to that vast mission field. Mr. Spaulding was forced by sickness to return to America in May. Thus within one year three of the mission- aries gave their lives for Africa, and Miss Farrington was alone amid the responsibilities of the mission. She remained until the mis- sion was re-enforced, and returned, a frail, emaciated woman, to America in 1835, In February, 1835, Rev. John Seys was sent out as superintendent of the mission. He found that death had stricken down the Pres- byterian missionary; and Miss Farrington, “a delicate, frail, emaciated woman,” was the only missionary to welcome him to the field. He took out with him a young colored local preach- er by the name of Francis Burns. Mr. Seys entered vigorously on his work. He had spent fifteen years in the West India Islands, and was in a measure proof against the fatal fever of West Africa. During the year after his arrival upward of two hundred conversions were reported. In November, 1835, Mr. Seys reported himself and family prostrate with the fever and his son already sleeping in his grave. 100 = Hand Book of Methodist Missions. The General Conference of 1836 made Libe- ria a Mission Conference with all the rights of an Annual Conference, except the right of rep- resentation in the General Conference and to a part of the dividends of the Book Concern and Chartered Fund. In 1836 Mr. Seys visited the United States to obtain re-enforcements for the field which stretched out to the heart of the continent. A number responded. After hearing an appeal from Mr. Seys in behalf of Africa, a lady, Mrs. Ann Wilkins, handed the following note to Dr. Bangs: “A sister who has little money at com- mand gives that cheerfully, and is willing to give her life as a female missionary if she is wanted.” She was sent, and continued in the field until 1856. There were soon some fif- teen missionaries in the field. In the face of the danger that attended mis- sionary labors on the fatal coast volunteers were not wanting to fill the places of the men who had fallen. In seventeen years twenty- five white missionaries died in the field or were driven home with broken health. At the division of the Church in 1844 this field fell to the M. E. Church, North. We will complete the history of their missionary movements in a future number. Missions in the South. 101 Frencu Missions. In 1819, the year the Missionary Society was organized, the Missionary Board asked the advice of the Committee with reference to sending a missionary to the French inhabit- ants of Louisiana. Two young men, John M. Smith and Ebenezer Brown, were chosen and instructed to prepare themselves by the study of the French language for this field. Mr. Smith for some reason did not go. In 1820 Mr. Brown, the first missionary of the Board, was sent to Louisiana. The field was a hard one. The French people were either under the influence of Romanism and very difficult of approach, or had reacted from its corrup- tions into the infidelity of that day. Mr. Brown labored also under the great difficulty of speaking but imperfectly the language of the people with whom he was called to labor. Though he failed to command the attention of the French people, he found a little com- pany of English-speaking Methodists who were greatly strengthened by his ministrations and pastoral labors. This little band was possibly the nucleus of the Church that, under the. labors of Rev. Benjamin M. Drake, of the Mississippi Con- ference, has achieved such noble results for 102 Hand Book of Methodist Missions. evangelical Christianity in New Orleans and the surrounding country. Braziu Mission. Bishop Andrew, in 1835, sent Rev. Fountain E. Pitts to pioneer a mission in South Amer- ica. He reached Rio de Janeiro in August and entered on his mission, visiting families, preaching, and organizing a Society. He pro- ceeded to Montevideo, where he preached for several weeks and organized a Society. He then ascended the Rio de la Plata to Buenos Ayres, the special field he was to explore. After spending a year in the field, he returned with an encouraging report. Rev. Justin Spaulding was sent to Brazil, but owing to papal intolerance the work was delayed for forty years. In 1836 Dr. Dempster was sent to Buenos Ayres. The work gradually ex- tended from the English to the Spanish popu- lation, and was the beginning of a prosperous mission now under the charge of our Northern brethren. These early movements, viewed in the light of later developments, are most significant. They were prophetic of a great work to be done for the Spanish-speaking republics of South America, as well as for Brazil, with an area as great as the United States and a popu- Missions of the M. E. C., S. 103 lation of nearly 15,000,000 speaking the Portu- guese tongue. A whole continent open to us. Surely American Methodism has been highly honored by such responsibilities, and put to the test by so great an open door. With work enterprised at strategic points upon both At- lantic and Pacific coasts, the day will come when Protestant forces will compass the land. MISSIONS IN THE SOUTH. Inpian Misstons. BisHop Capers, the “founder of missions among the slaves,” may also be regarded as the pioneer of Methodist missions among the In- dians of the Southern States. His heart, like the heart of his Master, seems to have been drawn toward the lowly of his race. In 1821 he was authorized by Bishop Mc- Kendree to travel through Georgia, represent- ing the condition and claims of the Creek In- dians, at that time occupying lands in Georgia and Alabama, and numbering about twenty- four thousand souls. He was also authorized to collect funds with which to establish a mis- sion among them. The appeal met a cordial response, and after six months employed in this service Dr. Capers entered upon his mis- sion. He visited the Creek Agency at Flint River in August, 1822. Not finding the Agent, he proceeded to Coweta and obtained an in- terview with the famous half-breed, McIntosh (104) Missions in the South. 105 —the most noted warrior of his tribe. The chief met him according to the rules of In- dian etiquette, which required him to converse with his visitor through an interpreter, though he both understood and spoke the English language. Dr. Capers presented a paper, in behalf of the Bishop and the South Carolina Conference, setting forth the object of his mission. It was warmly approved by MclIn- tosh, but he declined taking any action without * the approval of the Council and the consent of the Agent. The Council met in Novem- ber. Dr. Capers received a patient hearing; and his proposals, with some amendments, were approved. The way being opened, the mission was organized, under the name of “Asbury Mission,” with Dr. Capers as Super- intendent and Rev. Isaac Hill as missionary. Mr. Hill commenced the erection of the build- ings. He was succeeded by Rev. Isaac Smith and Rev. Hugh Hamil. The latter was called to another field, and Mr. Smith and his de- voted wife were left with the entire work on their hands. Although the government favored the mis- sion, and the Council of the nation had cordial- ly approved it, it encountered determined op- position. A number of prominent Indians, led 106 =Hand Book of Methodist Missions. by “Big Warrior,” a noted chief, and, as many supposed, encouraged by the Agent, who felt no sympathy for missionary work, stubbornly resisted preaching to the adults of the tribe. For a time it seemed that the work would be arrested. The missionary, impelled by ear- nest love for souls, persevered in his work, and in due time opened the school. It was located at Fort Mitchell, near the present city of Columbus, and was named “Asbury Man- ual Labor School.” Dr. Capers manifested a paternal interest in its welfare. He was sta- tioned in Milledgeville for two years, that he might look after its interests. After a visit in 1827 he wrote: One of our boys, within three months from his letters, has learned to read in the Testament. It would not surprise you to hear that the hearts of these children gently opened to the truths of religion. On Sabbath I baptized Mr. Martin (hired to manage our little farm), and administered the Lord’s Supper. While in this moral desert we were thus solitarily employed, our children, bathed in tears, bowed at their seats, and, sobbing out their prayers, gave a heart-cheering ear- nest of what shall be. These bright prospects, however, were cloud- ed by growing opposition among the Indians, which was stimulated by the presence and in- fluence of reckless whites. If the Agent did Missions in the South. 107 not foster this opposition, he made no efforts to shield the missionary and to encourage his work. Dr. Capers counseled prudence at ev- ery step. Mr. Smith, anxious to deliver his message, appealed to McIntosh for permission to preach. It was granted, and preaching to the adults was commenced; but so violent was the opposition that it was deemed wise to sus- pend the services for a time. The Conference in 1823 sent a memorial to the Secretary of War, Hon. John C. Calhoun, setting forth the facts, and claiming the pro- tection of the government. An investigation was ordered; and when the report was made, Mr. Calhoun wrote to the Agent, saying: “You will give a decided countenance and support to the Methodist Mission.” Though restrained, the opposition to preaching was not subdued. The heathen party among the Indians clung tenaciously to the customs of their fathers. Abandoned white men and unprincipled trad- ers excited the untutored savages against their best friends, thus preventing access on the part of the missionary to the people. In the face of this opposition the school prospered, and many of the children trained at “Asbury ” became leaders in the nation and leaders in the Church when the tribe was moved to its 108 Hand Book of Methodist Missions. new home west of the Mississippi. Bishop McTyeire mentions the fact that Samuel Che- cote, three times elected principal chief of the Creek Nation, also a leading member of the Indian Mission Conference, and several times a presiding elder, was a student in Fulton Smith’s schoo] at “Asbury,” and held him in grateful remembrance. Dr. Reid, in his “ History of Methodist Epis- copal Missions,”’ refers to another agency that helped to plant the gospel in the great Creek nation after their removal to the West. He says: “They became owners of slaves, to whom they have been indebted for many Christian- izing influences.” The present writer was im- pressed by this fact a few years ago, while attending a camp-meeting among the “full- bloods” of the Creek Nation. At its close an “all-night meeting” was held. Their fathers, at the “green corn dances,” were accustomed to spend a night in wicked revelry in honor of their heathen religion. Now that they had learned of Christ, they esteemed it a privilege to spend a whole night that closed their meet- ing in preaching, prayer, and songs of praise to God. Their services, conducted by native preachers, were in their native language, but their tunes were almost as familiar as the ne- Missions in the South. 109 gro melodies that in other days we so often heard on Methodist camp -grounds in the South. On inquiring, he learned that these songs and tunes, which had awakened within him such sacred memories, had been preserved by pious slaves whom the Creeks had brought with them from the Hast. They had been led to Christ by Methodist missionaries in Geor- gia and Alabama, and had brought their relig- ion and their songs with them to their West- ern home. When the missionary resumed his work among the Creeks in the Indian Territo- ry, he found the gospel already set to music; and the Christian slaves, by their simple and sacred melodies, opening a way for the religion of Christ in the hearts of their dusky masters. God knows far better than man how to carry on his work. In 1822 Richard Neely, a young preacher of the Tennessee Conference, was traveling a circuit bordering on the Tennessee River, to the south of which were a number of Cher- okee villages. He formed the acquaintance of Richard Riley, an intelligent Cherokee, who invited the young preacher to visit and preach to his people. Neely gladly com- plied, and during his visit thirty-three In- dians were converted and admitted into the 110 Hand Book of Methodist Missions. Church. Among them were Riley and his wife. The following year Mr. Neely traveled a cir- cuit which embraced a portion of the Cher- okee country. He was succeeded by I. W. Sullivan and A. F. Driskell, who visited the infant mission and confirmed the young con- verts in the faith. In 1824 Mr. Driskell had charge of the mission, and greatly enlarged the work. He also taught a school of Indian children. Two log houses for preaching and school purposes were erected within the mis- sion, and flourishing Churches were organized at both places. There were many conversions under Mr. Driskell’s labors, and among them were some of the leading men, who, with their families, became influential Christian workers among their people. The most noted of these converts was a young Indian by the name of Boot. He was soon licensed to preach, was admitted into the Tennessee Conference, and became one of the chief evangelists among the Cherokees. He moved with his tribe to the West, and in their new home continued to labor for their salvation until the Master called him home. In the fall of 1825 three missions were formed, and F. A. Owen, A. F. Driskell, and Richard Neely were appointed to fill them. Missions in the South. 111 In 1826 William McMahon was Superintend- ent of the mission, with four circuits served by four missionaries. This was a year of great success. Among the converts was Tur- tle Fields, a noted Cherokee brave. He had fought with General Jackson in the Creek War, and was noted for physical strength and desperate courage. Returning from the war, he found the missionaries among his people. He was powerfully converted, was licensed to preach, and became instrumental in the con- version of many of his tribe. He several times visited Annual Conferences in the adjoining States, and was always welcomed by his white brethren, who rejoiced over the power of grace that could transform this savage warrior into a meek yet faithful follower of Christ. In 1827 William McMahon was again Su- perintendent. The mission now embraced seven appointments, one of which was sup- plied by Turtle Fields. Among the missiona- ries appears the name of John B. McFerrin. Few men have won a larger place in the hearts of Southern Methodists than Dr. McFerrin; but he prized it among his highest honors that he had been a missionary among the In- dians. The mission reported at the close of this year 675 members. 112 Hand Book of Methodist Missions. While faithful in the evangelization of the Indians, the missionaries were diligent in the instruction of the children. The log school- houses in which they preached on Sunday were transformed into school-houses dur- ing the week, and Indian boys and girls were drilled in the alphabet, spelling-book, arith- metic, and geography as patiently and as prayerfully as when the preacher stood in the pulpit or prayed with the penitent at the altar. Those early missionaries among the Chero- kees built wisely, and the superior civilization of this nation may be attributed to the far- seeing and faithful labors of the men who brought to their villages the news of salvation. Another agency in the civilization and Christianization of the Cherokee nation came to the aid of the missionaries at an early pe- riod of their labors. In 1826 a Cherokee In- dian by the name of Guess invented an alpha- bet, formed mainly after the fashion of our Roman letters. It was so simple that the stu- dent had only to learn the names and sounds of the letters, and was soon able to read in- telligently. It was said that Guess devoted years of patient study to its perfection. Like other men in advance of their generation, his work was not appreciated by his friends. Missions in the South. 113 When the alphabet was nearly complete, his wife, who neither understood nor cared for his invention, one day, in an angry fury, flung the result of his labors into the fire, and soon it was inashes. With a patience worthy of Isaac Newton, Guess resumed his work, and persevered until his alphabet was complete. It was published, and was circulated among the people, and proved a wonderful stimulant to the thought and aspirations of the tribe. The people, old and young, were anxious to learn to read. The laws of the nation were published in their own language; and ere- long a newspaper was started, which brought them in contact with the civilized world. The missionaries promptly availed themselves of the alphabet, and soon portions of the New Testament were translated into the Cherokee language. Hymns were printed, and in the congregation the worshipers, with book in hand, engaged in the praise of God. Lit- tle as the irate wife of Guess imagined, her husband was one of the greatest benefactors of his tribe. That alphabet proved an impor- tant factor in the elevation of the Cherokee nation. From a brief account of the Cherokee Mis- sion, furnished the writer by Dr. J. B. McFer- 8 114 Hand Book of Methodist Missions. rin a short time before his death, we extract the following, which will enable the reader to form an idea of mission work among this in- teresting people in that day: In the fall of 1828 the following missionaries were appointed: William McMahon, Superintendent; Wills Valley and Oostaknahla, John B. McFerrin; Coosan- atee, Turtle Field; Mount Wesley and Asbury, D. C. McLeod (school); Charooga, Greenbury Garrett (school) ; Sulakowa, Nicholas D. Scales (school); Neely’s Grove, Allen F. Scruggs (school); Connesauga, Thomas J. El- liott (school); James J. Trott, General Missionary to travel through the Nation. The number of schools had been increased, and the circuit work was greatly enlarged. The writer occupied a large field. It was nearly four hundred miles in circumference, but he passed around it once in every four weeks. He had as his traveling companion and interpreter Joseph Black- bird, a young Cherokee, who had been educated among the whites and taught to read English and understood clearly the plain discourses as they were delivered by the missionary. This, to the missionary, was an in- teresting year. He witnessed the conversion of many of the Cherokees, and in his travels was permitted to preach in native villages where a white man had never before delivered the message of salvation. On one oc- casion he preached in a village south of the Coosa Riv- er, when an aged squaw, said to have been nearly one hundred years of age, with hair as white as wool, and deep furrows upon her cheeks, received with gladness the word of life, and at once sought admission into the Church, During the year he received into the Church Missions in the South. 115 John Ross, the principal chief. Mr. Ross was well ed- ucated, and was the most influential man in the Na- tion. We preached at his house once in four weeks but he was generally at the seat of government en- gaged in looking after the affairs of his nation; for, sustaining the relation he did to his people, he had many duties devolving upon him. Mr. Ross afterward moved to the West, where he long lived as a great fac- tor in the work of civilization among his people, and died honored and respected. He was the son of Dan- iel Ross, a Scotchman whose home was on the eastern slope of Lookout Mountain, in full view of where Chat- tanooga now stands. There was much good accom- plished this year in many parts of the Nation, and at the end the membership numbered 736. This year Rev. Richard Neely died. In the autumn of 1829 the appointments of the missionary work in the Cherokee Nation was separated from the Huntsville District, and constituted a full district of its own. Rev. F. A. Owen was appointed Superintendent. Mr. Owen was then a comparatively young man, of fine address and good administrative ability. He entered on his work with two years’ experience as a missionary among the In- dians. He was well qualified to take charge of this important field, and continued in this office for two years, wielding a fine influence throughout the entire Nation. The missionary field this year was greatly enlarged The schools were kept up, the missionaries penetrated the mountains of North Carolina and plant- ed the cross among the uncivilized inhabitants of this wild region, and down through the valleys as far as the Georgia and Alabama lines carried the gospel to almost every part of the Nation. This year the mem- bership reached 1,028, 116 Hand Book of Methodist Missions. In 1830 Rey. Dixon C. McLeod was Super- intendent of the mission, which had ten ap- pointments and twelve missionaries. It had extended its operations to every part of the Cherokee Nation. A number of revivals were reported, yet only 855 members were enrolled at the close of the year. This was the result of the immigration to the West which had commenced, which earried with it many mem- bers of the Church, who bore with them to their new home the gospel that they had re- ceived from the missionaries in the East. In 1832 great prosperity was reported, notwith- standing the drain caused by the Western movement, and the membership reached 939. About this time the question of the removal of the Cherokees to the West caused a division of the nation into the Ross and Ridge parties. The former were determined, if possible, to re- main in the land of their fathers, while the latter favored their removal to the West. The conflict between these two parties was bitter, and often resulted in bloodshed. The mis- sion work was greatly disturbed. The Ridge party removed West. The Ross party, after clinging to their homes until the last hope of holding them was gone, followed their breth- ren to their new home in the West. During Missions in the South. 117 the later years of their stay they were lim- ited to lands in Alabama and East Tennessee, and were supplied by missionaries under the leadership of Rev. Andrew Cumming. When the whole tribe removed to the Indian Ter- ritory, Cumming and a few faithful preach- ers followed them, and resumed their labors in this distant field. Cumming continued his labors with the Indians until in old age his Master called him to his reward. The missions among the Choctaws and Chick- asaws—kindred races, who occupied lands in the States of Mississippi and Alabama—were remarkable for their success. Their num- bers were estimated at about 20,000. In 1825 the Mississippi Conference organized a mis- sion among them, with Dr. William Winans as Superintendent and Rev. Wiley Ledbetter as missionary. For some time the outlook of the mission was discouraging. But little impres- sion seemed to be made on the minds of the savages. In 1827 Rev. Alexander Talley was appointed missionary to the Indians in North Mississippi, and with his tent as his home and an interpreter to aid him in reaching the peo- ple he went forth on his mission. The inter- preter was afraid to face large crowds, and the labors of the missionary for a time were lim- 118 Hand Book of Methodist Missions. ited to small groups in their tents, or around their camp-fires in the forest. His preaching was simple and direct. He told them of the fall, showed them their sins, and pointed to the Saviour who died as well for the Indian as for the white man. The principal chief, Greenwood Leflore, invited him to his house, and gave him a cordial welcome. Leflore was the son of a French trader, who in earlier days had settled on the Natchez trace, married an Indian woman, and raised a large family. He was prosperous in business; and his eldest son, who was now the leading man in the nation, had been educated among the whites. The welcome he gave the missionary indicated the estimate he placed on the religion that had done so much for the whites. He never fal- tered in his friendship for the missionaries. He was an eloquent speaker, and, when need required, was ready to act as interpreter for the missionary. The Leflore family were thus brought under the influence of the gospel. Their wealth and intelligence gave them great influence among their people, and opened the way for the missionary. In 1828 a camp-meet- ing was held, which attracted great crowds. The power of God was manifest. The people listened with wonder to the story of redemp- Missions in the South. 119 tion, and many were converted and united with the Church. Among these were the leading members of the Leflore family. As religion spread the people became more industrious, and their homes and farms showed that a large step had been taken on the line of civil- ization. Whisky, sold by the traders, had been the chief curse of the tribe. An ordinance was passed by the Council to suppress the traffic with the penalty: “The offender will be struck a hard lick on the head with a stick, and his whisky poured out on the ground.” The law was enforced. A brave named Offa- homa defied it, but his sore head under the hard blow with a stick was a warning to others, and* the law was henceforth respected by all. Rev. Isaac Smith, from Asbury School, then visited the mission, and his earnest words and vener- able appearance made a profound impression on the people. Leflore was his interpreter, and as he translated the wonderful message from God to the congregation the interpreter wept and the people wept with him. The gos- pel again demonstrated itself to be the power of God to save the savage as well as the civ- ilized of our race. ‘Talley well merited the name of “The Apostle to the Choctaws.” He traveled tirelessly through the Nation, and 120 Hand Book of Methodist Missions. many were converted and joined the Church —among them four captains. At a second camp-meeting held in 1828 upward of six hun- dred Indians were converted and admitted into the Church. In 1828 Talley took a delegation of Indian converts to the Annual Conference that met at Tuscaloosa. He read his report, showing the wonderful results of missionary labor in the Choctaw Nation. The Indians were then invited to give an account of the work of grace among them. Captain Washington re- sponded through an interpreter. In his “His- tory of Methodism”’’ Bishop McTyeire says: “The Conference was powerfully moved. Bish- op Soule rose from his chair, shook the hand of the chief, welcomed him and his people to the Church, and exclaimed: ‘Brethren, the Choctaw Nation is ours! No, I mistake; the Choctaw Nation is Jesus Christ’s!’” Revs. R. D. Smith and Moses Perry were sent to assist Talley in the great work the Master had opened through his agency. The mission was divided into circuits, and they continued to extend and prevail. The work of grace among the people was thorough and deep. Their lives demonstrated the mighty transformation which can be wrought only by Missions in the South. 121 the power of the Holy Spirit. In 1830 be- tween three and four thousand members were reported. With few exceptions the leading men of thé nation—chiefs and captains—were brought into the Church. Three missiona- ries, three school-teachers, and three inter- preters had charge of the mission. In 1830 the nation was divided over the question of their removal to the West. The gloom resting on the nation greatly dis- turbed the work of the mission. When the lands were sold and the migration to the West began, the devoted Talley accompanied the first company to their Western home. The old mission was gradually broken up; but the missionary met the people as they reached the distant territory, and labored to gather them into the fold. In 1833 Talley had to assist him two native preachers and four exhorters. The Mission Board secured the translation of portions of the Bible, which greatly strengthened the work. In 1834 the mission reported 742 mem- bers. Talley, broken down by labor and expos. ure, surrendered the charge of the mission, and Rev. R. D. Smith was sent to take his place. Fifteen preaching-places were occupied, at each of which classes were organized. In 122 Hand Book of Methodist Missions. 1836 an English school, ten Sunday-schools taught by native preachers in the Choctaw language, 373 scholars, and a Church-mem- bership of 960 were reported. The report also showed two missionaries, four native preachers, three exhorters, twenty class-lead- ers, and five stewards. Revivals were report- ed in 1839. In1840 the mission was included in the Arkansas Conference, and reported among the Domestic Missions. In 1842 six meeting- houses were reported; also revivals resulting in 200 conversions, and as many accessions to the Church. The enforced removal of these Indian tribes was disastrous to the missions which had been opened in the East under such encouraging auspices. Disheartened by the ruin of their homes and embittered by their wrongs, many who had accepted the gospel lost faith in the white man and in the white man’s religion. But God had not forsaken the flock gathered out of these tribes. Methodism had been planted in Missouri, and its preachers were at hand ready to gather the fragments of the scattered Churches, and build up in the wil- derness the walls of their desolate Zion. In 1830, when the first wave of Indian im- migration was pouring into the Western res- Missions in the South. 123 ervations, we find in the Minutes of the Mis- souri Conference the Cherokee and Creek Missions. In 1831 the name of Jolin Harrell appears in connection with the Cherokee Mis- sion. He lived to see the gospel firmly es- tablished among the people for whom he had consecrated so many years of his life, In 1836 the General Conference set apart theArkansas Conference. This division placed the Choctaws, whose reservation had been in the Mississippi Conference, in the new Con- ference. In the early part of 1837 the Chick- asaws bought of the Choctaws the western part of their reservation, which they now oc- cupy. This has been one of our most success- ful mission fields. In 1844 the Indian Mission Conference was organized. It included the Indian Territory and Indians in the Missouri Conference. At its first session, held in October of that year, the work was divided into three districts, with twenty-five effective men,several of whom were Indians, with 85 white, 33 colored, and 2,992 Indian members. In the division of the Church in 1844 the Indian Mission Conference remained with the Methodist Episcopal Church, South. How far we have met our obligations toward this 124 Hand Book of Methodist Missions. mission field may be seen from the following summary, taken from the records of the board: In 1846 the work was divided into the Kan- sas River, the Cherokee, and the Choctaw Dis- tricts, with 22 missions, 32 missionaries, 3,404 members, 9 churches, 18 Sunday-schools, and 7 literary institutions. The work also included missions among the Pottawattamie, Chippewa, Peoria, Wea, Kansas, Wyandotte, Shawnee, Kickapoo, Quapaw, Seneca, and other tribes or fragments of tribes located on reservations in the Indian Territory. The Indian Manual Labor School, under the management of Rev. J. C. Berryman, reported 187 scholars. They were instructed daily in school, the larger boys being also employed in the various de- partments of agriculture, or in acquiring a knowledge of blacksmithing, wagon-making, shoe-making, and other mechanical arts. The girls, when not in school, were instructed in various branches of domestic economy. The improvement of the scholars made a favorable impression on all the tribes. The older In- dians regretted that they had not enjoyed these advantages, and many of their leading men began to realize that with the coming of the missionary a new era was opening before theirrace. Rev. John T. Peery, who had charge Missions in the South. 125 of the Kansas Mission, reported great encour- agement. The missionary, having acquired a knowledge of the language, found ready ac- cess to the people, who were anxious for the establishment of schools for their children. The Wyandotte Indians, of Ohio, among whom the first Methodist mission among the Indians had been established, had emigrated to the Indian Territory, accompanied by their mis- sionary, Rey. James Wheeler. Among their first buildings was a comfortable hewed-log meeting-house. One of the Indians was asked why he was “more engaged in building a meet- ing-house than a dwelling-house.” He replied: “The benefit of the soul is of more importance than the accommodation of the body. When I have helped to build a house for the Lord, I will then build one for myself.” A mission- house for the missionary was also built with the funds arising from the sale of the mission im- provements in Ohio. Their territory was di- vided into three school districts, in which two comfortable school-houses had been built by labor and money furnished by the Indians. In 1846, with a population of 568, this tribe reported 186 members. The Shawnee mission reported 53 members. The work among the Kickapoos was disturbed by one of the con- 126 Hand Book of Methodist Missions. verts, who, having acquired some new ideas about doctrine, announced himself as a proph- et sent from heaven for the instruction of the Indians. After a time his influence waned, and the work among them began once more to prosper. The Cherokee nation, numbering more than 18,000, was reported as moving rapidly on the line of Christian civilization. Our mission among them was very prosperous. Several comfortable meeting-houses were built. Our membership in this tribe was reported at 1,930. The Chickasaws, who numbered about 5,000, were very friendly to the missionaries, encouraged them in their school-work, and were attentive to preaching, though no special revival was reported. The Choctaw District reported 914 members. In portions of the Oreek nation, which numbered about 16,000 souls, there was decided opposition to the mis- sion, led by some of the principal chiefs, who were firmly attached to their old customs. On the Little River Mission, under the charge of Rev. James Essex, the organization of the Sunday-school excited great interest, and old and young came out to see this new thing the missionaries had established. Some of the people were awakened, but the heathen party promptly commenced persecution, A “Town- Missions in the South. 127 square” was organized and laws passed to sup- press the gospel. The penalty for hearing the missionary preach was fifty lashes on the bare back; and if any one embraced the religion of Christ, he should receive fifty lashes and have one of his ears cut off. The missionary, how- ever, held his ground, organized a temperance society, formed a Church, and carried on his Sunday-school. The Fort Coffee Manual La- bor School and the Morris Seminary in the Choctaw Nation rendered efficient service not only in instructing the children, but in break- ing down the prejudices of the adults. The field occupied by the Indian Mission Confer- ence extended at this time from the Missouri River on the north to the Red River on the south, and westward to the Rocky Mountains. The report for 1847 indicated a decided ad- vance in every department of mission work. A number of removals were reported, and many “sons of the forest’ were gathered into the fold of Christ. The Kansas District, with missions among the Shawnees, Delawares, Kickapoos, Wyan- dottes, Chippewas, Weas, and Sacs, reported 494 members, 6 Churches, 8 Sunday-schools, and 225 scholars. The Cherokee District, which also embraced missions among the 128 = Hand Book of Methodist Missions. Quapaw and Seneca tribes, reported 2,031 members, 138 Churches, 12 Sunday-schools, and 397 scholars. The Choctaw District, with appointments among the Chickasaws, reported 1,107 members, 18 Churches, 12 schools, and 330 scholars. This gives a total of 3,632 members, who were under the care of 32 mis- sionaries and native preachers. Some litera- ry institutions were also reported, with 300 scholars. An arrangement was concluded by Rev. J. C. Berryman, the Superintendent of the mis- sion, and the Secretary of War and Commis- sioner of Indian Affairs, at Washington, by which the Missionary Society of the Meth- odist Episcopal Church, South, was to take under its superintendence and direction three additional academies or manual labor schools, to be established in the Chickasaw, Creek, and Quapaw nations. While the government made liberal appropriations for buildings, and for the support of the schools, the terms of the agreement demanded large expenditures every year on the part of the Missionary So- ciety. The Board, after mature deliberation, confirmed the arrangement, relying on the liberality of the Church for means to carry it into effect. Missions in the South. 129 The Annual Report of May, 1848, indicates prosperity in every department of the mis- sions. School work was yielding large re- sults; “converts were multiplied, and the na- tive members built up in the most holy faith.” The work on the buildings of the govern- ment schools was progressing, and the Board made ample appropriations to meet its obli- gations under the contract into which it had entered the previous year. The opposition reported a few years before seems to have dis- appeared, and in the four great nations and the smaller tribes clustered in the north-east- ern part of the Territory, and in those located north of the present Territory of Oklahoma, the way for the gospel was fully open. Four districts—the Kansas, the Cherokee, the Muscogee, and the Choctaw—now appear on the Minutes with 31 appointments, 5,829 members, 28 Sunday-schools, 887 scholars, 6 literary institutions, and 257 pupils. In many sections the congregations were so large that the log meeting-houses would not hold them, and they gathered under the shade of the trees. In those rude forest temples how many thou- sands of souls among both the red and the white men have been led to Christ on that great Western border that during the present 9 180 Hand Book of Methodist Missions. century has been moving to the west until it has reached the shores of the Pacific! A pulpit with a puncheon floor, a book board sometimes of like material, seats of logs, an altar where the leaders in Israel were seat- ed, and to which the penitents were invited, became a sanctuary where the gospel was shown to be the power of God unto the salva tion of the hardy pioneer or of the untutored savage. In 1850 there were 4 districts, 37 missiona- ries, 4,042 members, 25 Sunday-schools, 1,347 scholars, 8 literary institutions, and 380 pu- pils. This year the missions of the Kansas District were detached from the Indian Mis- sion Conference and attached to the St. Louis Conference. School work had been pushed with vigor, and revivals were reported from many portions of the field. The Asbury Man- ual Labor School, one of the institutions that was established under the contract with the government, and approved by the Board in 1847, after many delays, was located in the Creek Nation, near the present town of Eu- faula, and a spacious three-story building, costing nine thousand dollars, was completed. The school opened with as many scholars as it could accommodate. Many of the leading Missions in the South. 131 men in-the Nation have been educated in this school. The report of 1851, including the work in the Kansas District, which had been made a part of the St. Louis Conference, embraces four districts, with 3,494 Indian members, 177 white, 587 colored, 27 Sunday-schools with 1,241 scholars, and 8 literary institutions with 395 pupils. Three manual labor schools were now in operation. The Asbury Manual Labor School, in the Creek Nation, was in full operation. The building for the Chickasaw Manual Labor School was advancing toward completion. It had been delayed until Broth- er Browning, who had this work in charge, could improve a mill-seat and saw the lumber. This fact indicates the difficulties under which our missionaries labored. The saw-mill cost money; but it not only supplied the material for the building, but became a valuable object lesson to the Indians; and, by encouraging them to exchange their rude and floorless cab- ins for comfortable habitations, helped to lift them to a higher plain of civilization. The Chickasaws were now waking up to the impor- tance of education, a movement that was warmly encouraged by the missionaries. They were especially interested in the manual 132. Hand Book of Methodist Missions. labor department of the school. They ap- preciated its importance in preparing their people for self-support as the basis of true independence. The farmers and mechanics trained in this school have been important factors in the elevation of this tribe. The Fort Leavenworth Manual Labor School in Kansas District reported 80 scholars. In all these schools the Bible was read, Sunday- schools conducted, regular religious services observed on Sabbath, with family worship, which all attended twice every day. From 1852 to 1861 each annual report showed a steady growth in all departments of the work. The schools were well sustained, and may be ranked among the leading agencies in the civ- ilization and Christianization of these leading tribes. Evangelical work was pressed with vigor until every community was brought un- der its influence. Revivals at different times blessed every portion of the field. In 1861 the mission reported 25 appointments, 29 mis- sionaries, 83 schools, and 465 pupils. Then the cloud of war settled down on the mission. The work of the missionaries was arrested, and much valuable property de- stroyed. When the war ended, the Church, thourh impoverished, promptly resumed its Missions in the South. 183 mission among the Indians. In 1866 Bishop Marvin held the Annual Conference, and sent out 15 white and Indian preachers to gather their scattered members, and reorganize the work. In 1867 12 preachers met in Annual Conference, and reported 1,764 members. In 1868 there were 14 preachers on the Confer- ence roll, with 53 local preachers, and a mem- bership of 2,226. The educational work was resumed, and in a few years the whole field was again brought within the evangelical operations of the Church. Until recently the schools were con- ducted under contracts with the several na- tions, which required the nations to furnish a building and pay a certain sum annually for the support of the children, and the Board to supply the teachers and maintain the school. To this system there were serious objections. It gave the natives a control over the school which did not allow that freedom and firmness of discipline that is essential to proper man- agement. Again, after the Board had ex- pended thousands annually for the support of the school the nations could, for political rea- sons, cancel the contract and transfer the school to another society. We are now mov- ing on safer and more permanent lines. The 134 Hand Book of Methodist Missions. Board owns the plant, and controls the school. Harrell Institute, at Muskogee, Creek Nation, is doing a noble work in the education of girls. We are laying the foundation of a similar school for boys at Vinita, Cherokee Nation. The Penn Institute, at White Bead Hill, among the Chickasaws, is doing efficient work. The Woman’s Board has a school among the wild tribes at the agency at Anadarko, which has the promise of great usefulness. A mission was opened in 1887 under charge of Rev. J. J. Methvin among the Comanche, Apache, Kiowa, and other wild tribes in the western part of the Territory. These were regarded among the most warlike of the tribes, but they received the missionary kindly, and we have strong assurances that the good seed will yield a rich harvest. Already evidence is given that the gospel is the “power of God unto salvation” among the savage tribes. Brother Methvin calls earnestly for re-en- forcements. The Annual Report for 1891 indicates the prosperity that still marks the operations of our Indian Mission. It reported 8 districts, 92 missionaries, 136 local preachers, 9,669 members, 152 Sunday-schools, and 6,403 schol- ars. MISSIONS IN THE SOUTH. Texas MIssIoNs. Gop sometimes uses strange instrumentali- ties for the accomplishment of his designs. Movements that man has projected with no thought of God are often the agencies for the promotion of his kingdom among the nations; and men who are living for themselves only are pioneering the way for the gospel among the waste places of the earth. No more merce- nary organization ever existed than the East India Company. It forbade the landing of missionaries within its jurisdiction, yet it pre- pared the way for the establishment of Bri- tish power in India, and thus opened a path- way for the missionaries it had banished from its domains. No nation has less sympathy with the Protestant missionary than France; but when her guns commanded treaty privi- leges in China she opened a pathway for the modern missionary among over 300,000,000 of people. Large syndicates are planning rail- (135) 136 = Hand Book of Methodist Missions. way lines down the backbone of the two American Continents, and erelong the railway systems of Mexico and Brazil will be locked together by bands of steel, a highway for the gospel will be opened to all the races that live between the Rio Grande and Terra del Fuego. In the early part of this century, Texas, a province of Mexico, was thrown open to Anglo-American immigration. Its river val- leys and fertile uplands were waiting for the coming of a race who would develop these vast resources. Before the first quarter of a century had closed settlements from the United States had occupied the “ Red Lands” of East Texas, and large colonies were being planted between the Trinity and Guadalupe. These hardy pioneers had little thought that they were opening a mission field which would, before the century closed, embrace every por- tion of that province and extend its operations to nearly every State and Territory of the Republic of Mexico. They were there on other business: they were after rich land, and cared but little for a better inheritance. There was nothing of the missionary in their language or pursuits, and yet these men had brought the gospel to Texas, and were pio- neering its pathway into the regions beyond. Missions in the South. 137 No one would have suspected the fact had he seen the crowd that sometimes gathered into the nearest town on Sunday morning and, hitching their horses near the open saloon, spent the day in gambling or drunken revelry. The language of Canaan was not on their lips. The god of this world seemed to have full sway over their hearts. Yet some of these had Bibles in their homes. It was a forbid- den book in that land of papal intolerance, but the priest would have had on hand an ugly task had he dared to mutilate one of its sacred pages. It bore in its family record the names of their parents now in the grave. More than that, it told of the Saviour in whom those parents trusted as they walked down into the valley of death. There was dust on its lids, but it would be opened some day and fulfill its mission. When God, by any agency, has introduced the Bible into either papal or pagan lands, he has planted the gospel there. Let me just here relate an incident which ilustrates what the Bible could do in those days among the most desperate of men. When the Texas forces, while retreating be- fore the army of Santa Anna, had reached the town of San Felipe, on the Brazos, Gen. Hous- ton ordered the town to be burned to prevent 138 Hand Book of Methodist Misstous. the supplies it contained falling into the hands of the enemy. A merchant, seeing no hope of saving his goods, told the soldiers to help themselves. Among them was one of Houston’s scouts, known for his reckless dar- ing. On the counter was a Bible of moderate size which, up to that time, had found no market. The scout picked it up with the re- mark: “ Boys, I'll take this for my share.” It was a rich joke for that Godless crowd. The book was an awkward addition to his knap- sack, and often he thought of tossing it into the prairie, but for some cause for which he could not account he clung to the book. The war over, he returned to his home. The book was placed on a high shelf and orders given to his children that no one should take it down. Years passed on. No man in Col- orado was more familiar with the gambling- table and race-track than that noted Texas scout. One day time hung heavily on his hands, and, without knowing why, the Bible was taken down and its pages opened. The first verse fastened on his heart. He read till his soul ached out its sins. He read until the light of the Saviour’s love was shed abroad in his heart by the Holy Ghost. His last days were spent in hunting up his old com- Missions in the South. 139 rades in sin and leading them to Christ; and when death came, it found him ready to an- swer the Master’s call. Others of those men brought the gospel with them in holy memories of the family al- tar before which their parents bowed, and the house of prayer in which their fathers wor- shiped. Sometimes the missionary was led to wonder at some unexpected act of kindness from men of desperate character and life. On one occasion an appointment for a two days’ meeting was announced in the Red Lands of Eastern Texas. Some lewd fellows of the baser sort determined to break it up. Col. James Bowie, a man known throughout the South-west for his tried courage, went on the ground and declared the meeting should not be disturbed. No one was ready to encounter this unexpected champion of the preachers, and the services of the meetings were con- ducted in peace. The mother of Bowie was a Methodist, and the memory of her pious life made him the defender of her faith. Others had brought the gospel with them in the hearts and lives of their devoted wives. Often the preacher met an unexpected wel- come in the homes of men noted for their abandoned wickedness. For the sake of his 140 Hand Book of Methodist Missions. true-hearted and devoted wife his house was transformed into a house of worship, and in many instances through her influence he was led to Christ. They had also brought to this land, domi- nated by priestly intolerance, that love for freedom that could not rest until every man within its borders possessed the right to wor- ship God according to the dictates of his own conscience. Other questions brought on the conflict which ended in the independence of Texas; but the highest boon that was won on the field of San Jacinto was that of religious freedom. After the pioneer came the preacher. The entrance of the missionary into Texas was the result of a singular mistake. In that day the boundary lines between the United States and Mexico were not clearly defined, and a region of country located between the Red River and the Sulphur Fork, though a part of Texas, was supposed to belong to Arkansas territory. The settlers who first occupied this region were not aware that they were making their homes on foreign soil. The Methodist preacher, pressing his way into the regions beyond, entered this new and inviting field without any apprehension of interference Missions in the South. 141 on the part of the bigoted priesthood of Mex- ico. As early as 1815, Dr. Thrall informs us in his ‘ Methodism in Texas,” William Stev- enson preached on the Texas side of the Red River. In 1818 he held a camp-meeting near the place where he preached his first sermon. The names of Henry Stevenson and two brothers, Washington and Green Orr, appear as his co-laborers. In 1817 a class was organ- ‘ized at a place called Jonesboro, on Red River, of which Brother Tidwell was leader. Par- ties converted in those early days afterward moved into the interior of Texas and helped to establish the Church in their new homes. In 1835 Sulphur Fort appears among the appoint- ments. In 1839 it was traveled by Rev. J. W. P. McKenzie, who had been for four years a missionary among the Choctaws. He after- ward established an institution of learning at Clarksville. Many of the leading men in Texas, both in Church and in State, were ed- ucated at this school. In 1844 the Red Riv- er country was transferred to the East Texas Conference, with seven hundred and seven white and sixty-four colored members. The advantages possessed by the people north of the Sulphur Fork were not enjoyed in . the rest of Texas. When the emigrant crossed 1 142 Land Book of Methodist Missions. the Sabine, he was under the laws of Mex- ico. The Catholic Church was the religion of the State, and a corrupt and intolerant priesthood were ready to enforce its claims. Henry Stevenson may be justly entitled the pioneer missionary in Texas, for he was first to cross the Sabine and plant the cross within the undisputed boundaries of one of the provinces of Mexico. In 1824 he visited Austin Colony, and preached at private houses near Washington; also at Cumming’s Creek, in Fayette County; at Peach Creek, not far from Guadalupe; at Morris Settlement, on the Colorado; at Columbus and San Felipe. He afterward revisited these points in 1829 and 1830. In 1834 he traveled the Sabine Circuit, in Louisiana. During the year he visited San Augustine County, preached in the house of George Teel, and organized a Church with sey- eral members. On an occasion near San Au- gustine he had an appointment at the house of Mr. Stafford, but the alealde forbade the serv- ices. Two days later he preached at the house of Mr. Thomas, on Atoyac Creek. In July he held a camp-meeting at Col. Lawrence B. Mc- Mahan’s, a prominent citizen and devout Methodist. In the war with Mexico Col. McMahan commanded a battalion in the fight , Missions tn the South. 148 with Piedras at Nacogdoches. He had been a seeker of religion in Tennessee, and was converted after he reached Texas while en- gaged in secret prayer. His house became one of the centers of religious influence throughout the Red Lands of East Texas. The pioneer preachers found a welcome in his home and in himself and family willing co- laborers at the class-meeting or camp-meeting altar. It was said that no young man ever lived in his family without being converted. In the fall Stevenson attended the Missis- sippi Conference, and offered himself as a mis- sionary to Texas. He encountered decided opposition, but his plea at last prevailed, and among the appointments of the Mississippi Conference for 1835 is the record: “Texas Mission, Henry Stevenson.” Though the Church of Rome was the relig- ion of the State and its priests were support- ed by the government, yet it was even at that day losing its power over the leading minds of Mexico. Many of the Mexican officials in Texas were not zealous in enforcing the au- thority of a religion which has ceased to command their respect. A local Methodist preacher named Alford and a Cumberland Presbyterian preacher named Bacon had an- 144. Hand Book of Methodist Missions. nounced a meeting in Sabine County. Theal- calde pronounced against it. When the hour for preaching arrived, a Mr. Johnson appeared and declared that he would horsewhip any man who entered the stand. Alford, who had just reached the ground, took his place in the stand, and quietly remarked: “I am as able to take a whipping as any man on this ground.” Johnson looked at the brawny form and reso- lute face of the preacher, and retired. These facts were reported to the Mexican comman- der at Nacogdoches. He asked: “Are they stealing horses?” “No.” “Are they killing anybody?” “No.” “Are they doing any thing bad?” “No.” “Then let them alone.” That is all that Protestant Christianity de- mands. Another agency that was preparing the way for the regular missionaries was the local preachers who had sought homes in this new land, and who endeavored, while providing for their families, to preach the gospel to their neighbors. Among those who labored in the Red River region was John B. Denton, a man of remarkable ability. He was killed by the Indians in 1839. Two of his sons are in the West Texas Conference. Among the local preachers of the Red Lands, east of the Missions in the South. 145 Trinity, none was more noted than William C. Crawford. He had been compelled to locate in Alabama on account of feeble health, and reached Texas in 1835. He held high posi- tion as lawyer and statesman; but amid his cares and duties was ever a man of power in the pulpit and successful in winning souls for Christ. At a series of meetings held in and near Shelbyville, in which he took an active part, over two hundred were added to the Church. The name of John W. Kinney was a house- hold word among the early Methodists west of the Trinity River. He commenced preach- ing as an itinerant in 1820, and filled impor- tant stations in Ohio, Kentucky, Virginia, and Tennessee. After traveling eight years he located. He raised a company which he commanded during the Black Hawk war. The cholera appeared in camp, and he faith- fully visited the sick and dying. At the close of the war he removed to Texas, and preached his first sermon near Washington in March, 1834, The next month he held a two days’ meeting on New Years Creek. Though busy during the week upon his farm, the Sabbath usually found him preaching to the people. His appointments soon extended to the lead- 10 146 Hand Book of Methodist Missions. ing settlements in what is now Washington, Austin, Fort Bend, and Brazoria Counties. He was a man of remarkable pulpit power, while his wide range of information, sterling integ- rity, and sound judgment gave him great in- fluence among all classes of society. During the summer of 1834 Henry Stev- enson again visited Western Texas, preaching wherever he went. He was warmly welcomed by Brother Kinney, and the wants of the work opening so encouragingly were fully discussed. It was decided to hold a camp-meeting near Brother Kinney’s house. An Indian raid into the Kerr settlement near the present town of Burton reduced the congregation, yet the meeting yielded large results. At the close of the meeting, after an earnest appeal from Brother Kinney, thirty-eight united with the Church. Some had been members before they came to Texas; others were recent con- verts. Among the latter was John Rabb, who filled an important part in the history of Method- ism in Western Texas. He had been convert- ed two months before in a grove near his home, on the Colorado, while engaged in se- cret prayer. He came fifty miles to attend the meeting, and was, possibly, the first con- Missions in the South. 147 vert west of the Trinity to acknowledge Christ. He kept up secret prayer as long as he lived. His favorite place was a live oak grove near his home. When his heart was drawn out in behalf of sinners, the whole neighborhood knew that John Rabb was at secret prayer. Often at midnight the writer has been awak- ened by his voice coming from his closet in the grove. We knew he was praying for sin- ners. We knew the Church and the preacher would not be forgotten. We could not distin- guish his words, but we would say “Amen,” for we were sure that John Rabb’s prayer would be heard at the mercy-seat. He owned a saw-mill, One Sunday afternoon while reading his Bible he heard the cry of fire, and on looking up he saw the flames driven up a little valley below his mill by a strong wind. Before he could call the hands, it was in an immense pile of rich pine lumber. With all his force he fought the flames; but his men were driven back, and soon the mill itself would be on fire. The loss of the lumber was serious, but the loss of the mill meant ruin to himself and others. He fell on his knees, told God that he held the wind in his fists and could save his mill. As he wrestled in prayer, the strong south wind was arrested, and be- 148 Hand Book of Methodist Missions. fore he rose from his knees the wind was beat- ing back the flames and the mill was saved. A preacher who had heard of this incident but was somewhat skeptical, conversed soon afterward with the engineer of the mill, an avowed infidel, who was present and heard Rabb’s prayer. He told the same story, and added: “ When the old man dropped on his knees and commenced praying, I thought he had gone crazy. I was looking him in the face when he rose, shouting: ‘Scatter the lum- ber, boys, God has answered my prayer, and the wind is changing!’ I looked up and saw the tall flames driven back by the north wind. I don’t know much about religion, but of one thing I am sure: I don’t want the old man to pray against me.” Among the agencies which helped to give such wonderful success to the early missionaries of Texas, we count John Rabb’s prayers not the least. Another camp-meeting was held by Brother Kinney on the same ground in 1835. It was decided during the meeting that the time had come for the Church to organize, and a Quar- terly Conference, to be composed of all who had been official members of the Methodist Episcopal Church in the United States, was assembled. Alexander Thomson was chosen Missions in the South. 149 Chairman. He had been a class-leader and steward in the Church in Tennessee. On his arrival at his new home on Yegua Creek, Texas, he at once built his family altar. On each Sunday morning it was his custom to as- semble his family and that of his sister, Mrs. Kerr, and some others and hold prayer-meet- ing with them. The Secretary was David Ayers, the father of Mrs. Park, now an active member of the Woman’s Board in the Texas Annual Conference. W. P. Smith, M.D., for- merly a Protestant Methodist preacher, united with the little band, and continued until his death a useful local preacher. All felt the need of pastoral oversight, and the lot fell on Brother Kinney. Some of these proceedings may not have been precisely regular; but one act of the Conference, under Methodist usage, will remain unchallenged: they took up a collection. Brother Kinney was a poor man. He had been giving a good measure of his time to his appointments, but the members now assumed a share of the burden. These proceedings were unauthorized by Mexican law, and some were apprehensive of interference on the part of the government. Brother Thomson submitted the matter to Dr. Miller, who, in the absence of Col. Austin, was 150 Hund Book of Methodist Missions. the political head of the colony. Dr. Miller promptly approved the action of the Confer- ence, and subscribed twenty dollars for the support of the preacher. The members returned to their homes full of hope, but a cloud was rising. The Mexican army under Santa Anna was on its march to expel the foreigners from Texas. Then came the war. All who could secure arms were summoned to the battle-field, while others were preparing to retreat, if necessary, beyond the Mexican border. The conflict closed at San Jacinto. The people returned to their homes sadly impoverished by the invasion, and could do but little toward the support of the preacher; but he promptly resumed his appointments, sometimes walking many miles to the place of worship when no horse could be obtained. Another meeting was held at the Kinney Camp-ground in the fall of 1836, which reunited and greatly strengthened the scattered members. Some who were camped with their families on the ground had come from the different settlements on the Colorado ‘eighty miles distant, to share in the worship of God. These annual meetings on the fron- tier were like the Feast of Tabernacles among the ancient Israelites. Missions in the South. 151 It was now evident to that little band that the time had come when the regular mission- ary should be summoned to the field. The independence of Texas had brought to its citizens the boon of religious freedom. Every one could now worship God without molesta- tion under his own vine and fig tree. Mr. David Ayers and Miss L. H. McHenry, the sister-in-law of Brother Kinney, opened cor- respondence with the bishops of our Church and the Missionary Society, setting forth the wants of this new field and urging that it should be occupied without delay. After ma- ture deliberation the bishops and Board de- cided to open the mission and prosecute it with vigor. In 1837 Bishop Hedding notified Rev. Martin Ruter, D.D., that he was appoint- ed Superintendent of the Texas Mission, with Revs. Littleton Fowler and Robert Alexan- der as assistants. Robert Alexander, who, at the time of his appointment, was in Natchez Station, on the Mississippi River, lost no time after receiving his credentials, but started on horseback to his distant field. He crossed the Sabine Riv- er at Gaines’s Ferry, and entered at once on his work. The people had learned of his arrival, and a large congregation met in the house of 152 Hand Book of Methodist Missions. a Mr. Walker. The missionary preached and closed the service in the usual form. Weary with travel, he retired to a private room to rest. He had rested about an hour when Mr. Walk- er entered the room and said that the people were unwilling to return to their homes with- out another sermon. This brought the mis- sionary to his feet. The people were hungry for the gospel. Again his Bible was opened, and another message delivered to the waiting congregation. A few days later he reached the home of Col. McMahan, where he held a camp-meeting, organized a circuit, and held Quarterly Conference. During the sermon on Sunday it began to rain. As the congregation had no protection but a brush arbor, the preacher paused; but the people retained their seats, and the preacher went on with the ser- mon. The. missionary remained a month in the Red Lands, visiting the different appoint- ments, perfecting the organizations of the So- cieties, and preaching on Sundays to congre- gations assembled usually in a private house. The little band at Washington gave the mis- sionary a cordial welcome. After counseling with Brother Kinney and others, it was decid- ed to hold a camp-meeting near Sempronius, not far from where the former meetings were Missions in the South. 153 held. The missionary, who had been raised on a farm and knew how to handle an ax, took a leading part in clearing the ground, building the arbor, and preparing the seats and stand. The meeting was of great interest and profit to the little band that had been waiting and praying for the arrival of the preacher and the opening of aggressive evangelical work in this newly opened field. Asa token of grati- tude they organized a Missionary Society, and their first collection amounted to a thousand dollars. It is not strange that Texas Method- ism prospered. It was opened on apostolic lines. Littleton Fowler reached Texas by way of Red River, visited and preached at Nacogdo- ches, and came on to Washington, where he met Alexander, who had just closed the camp- meeting at Sempronius. After the colleagues had conferred with regard to the work before them, Alexander started to attend the Mis- sissippi Conference, which met at Natchez. He had before him a_ horseback journey equal in distance to that from Charleston to Atlanta. Leaving Washington, Fowler proceeded to Brazoria, near the coast, where he organized a Church. He next visited Houston, where 154 Hand Book of Methodist Missions. the Texas Congress was in session, and was elected Chaplain of the Senate. While in Houston he secured the half-block of ground on which the parsonage and leading church of Houston now stand. His duties at Houston ended, he passed on to Chappell Hill. Here he found at the home of William Kesee a young school-teacher whose confidence he was soon able to win. Converted in early life, the young man had felt called to preach; but unwilling to answer, had wandered out into Texas. The presence and piety of the preach- er roused his slumbering convictions, and one rainy day he invited Fowler to the corn-crib, the only private place in sight, and then told the story of the conflict within his heart. He had found a faithful friend, who placed before him the responsibilities a man assumes who dares to disobey the call of God. That inter- view determined the future of that young man. Two years later the name of Daniel Carl appeared on the Minutes of the Confer- ence in connection with the Jasper Circuit. The Texas Mission was beginning to provide its own preachers. The Church is wise when it places its best men in the mission fields. There were no better preachers in Antioch than Barnabas Missions in the South. 155 and Saul, and they were chosen by the Holy Spirit as missionaries to the Gentiles. Dr. Ruter, who had been appointed Superintend- ent of the Texas Mission, was one of the lead- ers of our Methodist Israel in her day. He had filled some of the most important ap- pointments in the Church. As pastor, Book Agent, and College President he held high position. He was President of Alleghany College when summoned to the mission field. He conferred not with flesh and blood. The Ohio River being to low for steam-boats, he put his family in a small boat and rowed it with his own hands from Pittsburg to Marietta. He left his family with his relatives at New Albany, Ind., and proceeded by steam-boat to Rodney, on the Mississippi River. From this point he traveled on horseback to Gaines’s Ferry, on the Sabine, which he reached November 21, 1837. Here he met Mr. Alexander, who was on his way to the Mississippi Conference. After spending the night together, maturing plans for the future, they parted in the morning. The doctor reached San Augustine that day, and preached at night in a school-house. The next Sunday he preached to large con- gregations at Nacogdoches. Crossing the 156 Hand Book of Methodist Missions. Trinity, he spent the night at the house of James Mitchel. Learning from Mrs. Mitchel that she had not heard a sermon in Texas, he requested her to collect her family after sup- per and he would preach. She did so, and he preached a sermon that was long remembered in that household. Reaching Washington, he preached on Friday, Saturday, and Sunday. Passing down the country, he called on Mr. Kinney, who accompanied him to San Felipe and Egypt, on the Colorado. At the latter point he held class-meeting and organized a class with nine members. From Egypt he visited Houston, when he met Mr. Fowler. He was invited to preach before Congress, and his sermon made a deep impression on the large and attentive congregation. He en- listed a number of leading men of the young republic in his plans for the establishment of an educational institution. Though he did not live to carry out his plans, the interest he awakened on the subject during this visit pre- pared the way for those educational enterpris- es of our Church which have accomplished such large results for the Church and State of Texas. Leaving Houston late in January, Dr. Ruter visited Center Hill, Washington, Independ- Missions in the South. 157 ence, Gay Hill, the Kerr settlement, and Bas- trop. At Bastrop he organized a Church of fifteen members. He passed on to the upper settlements on the Colorado, preaching at Morris Fort in February. During this time he had visited nearly all the settled parts of Texas, and had taken the names of three hun- dred persons who were members of the Meth- odist Church before they came to Texas. His conclusion was that twelve additional mission- aries were needed in the mission. He decided, after visiting East Texas, to attend the meet- ing of the bishops and Mission Board in New York, and secure, if possible, the re-enforce- ments the field demanded. He started East, and had crossed the Brazos when he was tak- en sick and compelled to return to Washing- ton for medical attention. It was now evident that during his few months in Texas he had overtaxed his strength. The fierce northers, the beating rains, the swollen streams never arrested his travel. To his friends who warned him against exposure he replied: “The King’s business requireth haste.” All was done for him that medical skill and lov- ing hearts could supply, but his work was done. He died in Washington May 16, 1838. Saddened by the loss of their leader, Fowler 158 Hand Book of Methodist Missions. and Alexander continued their labors through 1888. No definite work had been assigned then, and they labored wherever an opening was presented. During the year three small church-buildings had been erected—one at San Augustine, one at the McMahan settlement, and another at Washington—while 450 mem- bers were gathered into the Church. The Texas Mission District was attached to the Mississippi Conference. At the ses- sion held December 3, 1838, L. Fowler was ap- pointed presiding elder and Superintendent, and Jesse Hord, 8. A. Williams, J. P. Sneed, and I. L. G. Strickland were added to the preaching force. A meeting was held in a log cabin in San Augustine, and the work re-ar- ranged as follows: L. Fowler, presiding elder and Superintendent; San Augustine, S. A. Williams; Montgomery, I. L. G. Strickland; Washington, R. Alexander; Houston, Jesse Hard. J. P. Sneed reached the field in March, 1839, and took charge of Montgomery Circuit, while Mr. Strickland was sent to assist Mr. Hard. I. L. G. Strickland was a young man of devout piety and unusual ability; but was soon stricken down with congestive fever. When assured his end was near, he said, “Can this be death?” and then added, “I Missions in the South. 159 shall soon be m heaven.” This earnest, lov- ing spirit had won the love of saint and sinner. The year was marked by a number of re- vivals. One in the bounds of Mr. Alexander’s circuit resulted in over one hundred conver- sions. In January of this year Dr. Abel Stevens visited Texas and preached at differ- ent points with great acceptability, and re- turned to the North. The year 1839 closed with 750 white and 43 colored members. At the Mississippi Conference, held Decem- ber 4, 1839, two districts were formed in Texas. Littleton Fowler had charge of the East Texas District, with six preachers and seven pastoral charges. Robert Alexander had charge of the West Texas District, with nine preachers and nine pastoral charges. Abel Stevens, who was assigned to Brazoria Circuit, having returned North, his place was filled by O. Fisher, a man of remarkable pulpit power. T. O. Summers, then in the seventh year of his ministry, was sent to Galveston. During the year the membership was more than doubled. The re- port showed 25 local preachers, 1,623 white members, and 230 colored members. At the General Conference of 1840 provis- ion was made for an Annual Conference in Texas. It was organized by Bishop Waugh, 160 Hand Book of Methodist Missions. at Rutersville, December 25, 1840. T. O. Summers was Secretary. The Conference con- sisted of nine members and ten on trial. It had more probationers than full-grown preach- ers. This revealed vigorous and _ healthy growth. Four districts were formed and manned with eighteen men. Their field em- braced all the settlements from Marshall on Upper Red River to the valley of the Guada- lupe. T. O. Summers was sent to Galveston and Houston. Bishop Morris held the next Conference. He brought with him John Clark and J. W. Whipple. They left St. Louis October 18 by private conveyance, and reached San Au- gustine December 23, 1841. Brother Whip- ple was sent to Austin. The frontier was at that time infested by Indians, and the men who carried the gospel to its scattered settle- ments needed no small share of native cour- age and the grace of God. Every man was considered a part of the frontier defense, and the preacher who shared the dangers of trail and camp when the Indians were on the war- path and the women and children were in danger was sure of a congregation and a re- spectful hearing when he reached his month- ly appointment or met the people on the Missions in the South. 161 camp-ground. Few men in Western Texas won a larger place in the confidence of its early pioneers than Josiah Whipple. Preach- ing on circuits, presiding over districts, con- ducting camp or protracted meetings, plan- ning new fields, working and giving for the erection of churches and schools, he accom- plished a mission in the Colorado Valley that will yield results when the present generation is in the grave. In 1842 Brother Fowler visited several Northern Conferences calling for volunteers for the Texas Mission. In answer to the ap- peal before the Ohio Conference five young men responded. Texas at that day was a far country, and the question was raised as to the best route to the field. The veteran Daniel Poe, who had visited Texas, gave the informa- tion. J. B. Finley, the “old chief” of the Conference, moved that Brother Poe be sent along to take care of the boys. Some one asked if Sister Poe would be willing to go. Brother Poe replied that when he first saw her she was teaching the Indians at the head of Lake Superior, and would go to any field to which the Church would call her busband. They all reached Texas. In two years their leader, Daniel Poe, and his heroic wife died 11 162 Hand Book of Methodist Missions. within an hour of each other, and were buried side by side beneath the altar of the church in San Augustine, where he had so often preached the word of life. J. W. Devilbiss, another of that band, after preaching on cir- cuit and district from the Brazos to the Rio Grande, closed his labors in 1885. His me- morial window in our church at San Antonio expresses the veneration of our people there for the man who planted the cross in that city nearly half a century ago. H.S. Thrall is the only one of that little company who re- mains among us. He shared the trials and dangers of that early day, and still leads as an effective preacher the van of our army on the banks of the Rio Grande. Bishop Andrew held the Conference of 1848 at Robinson’s settlement, near the present town of Huntsville. He was told on reaching Houston that, owing to excessive rains, which had flooded every stream, it would be impos- sible to proceed. He replied that it was time for a Methodist preacher to stop when he could go no farther. He started with Broth- er Summers, and by the help of deep fords, rafts, and swimming of horses, they were in time when Conference convened. The Conference reported 1,200 members. ‘Missions in the South. 163 It had inaugurated two colleges: one at Rutersville, the other at San Augustine. These institutions have given place to others of later growth, but they fulfilled an impor- tant mission in their day. In 1844 the Church was divided, and the Texas Conference took its place among its sister Conferences of the South. Owing to its immense territory provision had been made for its division into two Conferences. The Eastern Conference was organized with four districts, seventeen pastoral charges, and twenty-eight preachers. The Western Con- ference had three districts, sixteen charges, and twenty-three preachers. This gave for the republic 51 itinerants, with about 5,000 white and 1,000 colored members. Although the work in many portions of these new Conferences was now self-sustain- ing, yet on the frontier and border it was en- larging every year. As the frontier receded before the growing settlements it continued to stretch from Red River on the North and East for a thousand miles to the Rio Grande and Gulf on the West and South. Into this vast extent of territory the tide of immigra- tion was beginning to pour by the hundred thousand every year. To supply this incom- 164 Hand Book of Methodist Missions. ing population with the gospel was beyond the ability of the older charges, and hence the constant call for men and money to meet the demands of this rapidly growing field. Had it not been for the re-enforcements sent by the older Conferences and the missionary aid rendered by the Parent Board, this great mis- sion field could never-have been occupied by our Church. Texas can only pay this debt by its offerings of men and money to send the gospel to the regions beyond. Few mission fields have yielded larger re- sults. In early days its boundaries were sometimes given thus: “On the North by the Indian nations, on the East by Louisiana, on the South by the Gulf, on the West by the providence of God.” Were these words pro- phetic? During the year 1891 nine Annual Conferences will hold their sessions on Texas soil. In 1890 these Conferences reported 696 effective preachers and 138,372 members. AMERICAN METHODIST MISSIONS. MISSIONS OF THE M. E. C., 8. Cuina Mission. No. 1. Many complain that missions in China do not compare favorably with those in other lands. While missionary operations were opened among the Chinese early in the pres- ent century, the results have been far less than those reported from India and the South Sea Islands. There are causes for these re- sults. It will be conceded by all familiar with modern Missions that China is one of the most difficult of all the foreign fields. As a people the Chinese are intensely conservative. Their profound veneration for their ancestral customs and religion leads them to regard with suspicion and contempt the institutions and innovations of other and younger nations. Their religions have degenerated into de- basing superstitions, from which all true con- ceptions of God and immortality have been blotted out; hence they turn to this life as (165) 166 Hand Book of Methodist Missions. their highest good. China may be considered the stronghold of the “God of this world.” It may be the last battle-field between the true faith and false religions. Their resistance to Christianity has been strengthened by their deep sense of the wrongs they have suffered from leading Chris- tian powers. Many years of missionary toil and sacrifice will be needed to efface from the Chinese mind the impressions made by the iniquitous policy of England with reference to the opium trade. Again, in estimating the results of mission- ary operations in China, we must bear in mind the fact that prior to 1844 the empire was sealed against labors of the missionary. Dur- ing that year the imperial decrees prohibiting, under heavy penalties, the profession of Chris- tianity by the natives were partially removed, and the missionary allowed to prosecute his work in the five ports of Canton, Amoy, Foo- chow, Ningpo, and Shanghai. They were still “ prohibited from going into the interior to propagate religion.” It was not until 1858 that these restrictions were removed and China opened to the gospel. In 1860 there were about 1,600 converts; in 1890 there were upward of 38,000. Missions of the M. E. C., 8. 167 Previous to the division of Episcopal Meth- odism in 1844, the thoughts of leading minis- ters and members in the Southern Confer- ences were drawn toward China as a mission field. In 1843 Rev. Charles Taylor, then in his first year in the South Carolina Conference, informed his presiding elder, Dr. William Ca- pers, that if the Church decided to open a Mis- sion in China, he was ready to go. The division of the Church for a time diverted attention from the movement; but the Louisville Conven- tion having fully committed Southern Method- ism to the cause of Foreign Missions, the sub- ject was promptly revived. The Church’press, led by the Southern Christian Advocate, warmly advocated the Mission; it became the chief topic at Annual Conference missionary anni- versaries; preachers echoed the call in behalf of China from their pulpits, and the Church began to respond with donations and pledges for its support. The General Conference that met in 1846, without a dissenting voice, gave the Mission its indorsement, and the Board and the bishops at once decided to carry out the manifest wish of the Church. Revs. Charles Taylor and Benjamin Jen- kins, both of the South Carolina Conference, were appointed to the China Mission, and or- 168 Hand Book of Methodist Missions. dained elders by Bishop Andrew, in Norfolk, Va., February 27,1848. Closing his sermon on the occasion, the bishop expressed his regret that, “instead of a forlorn hope of two mis- sionaries to be sent from the Southern Meth- odist Church, it was not in his power to senda band of fifty faithful men to the benighted millions of the Flowery Kingdom.” When shall the wish of the bishop find fulfillment? Referring to the appointment of Taylor and Jenkins to their distant field, the Southern Christian Advocate styled the South Carolina Conference the “Old Missionary Conference.” The claim was just. Having pioneered the missions among the Southern Indians and slaves, two of her sons had consented to go forth as the first standard-bearers of the cross from the Methodist Episcopal Church, South, in foreign lands. April 24, 1848, the two missionaries and their wives stood on the deck of the little ship “Cleone,” in Boston Harbor. A little group of Methodists of that city joined with them in singing the missionary hymn, a prayer was offered in their behalf, and they sailed ona mission from which one of their company would never return to her native land. A voyage to China in the slow sailing vessels of Missions of the M. E. C., 8. 169 that day was a different affair from the elegant cars and first-class steamers that now bear them swiftly across continent and ocean. The cabin of the “Cleone” was ten by fourteen feet in size and seven feet in height. The state- rooms were six feet by four, with berths two feet in width, leaving the same space for washing and dressing. They attempted relig- ious services for several Sabbaths, but the officers of the ship made their efforts so un- pleasant that they were discontinued. August 12, 1848, after a voyage of one hun- dred and sixteen days, they anchored at Hong Kong. Owing to the illness of his wife, Dr. Jenkins was detained here until the following May. Dr. Taylor and his wife proceeded up the coast to Shanghai, which had been select- ed as their field. He reached his destination in September, 1848. After a diligent search of two weeks, a native residence was secured, which they rendered as habitable as their means allowed. Dr. Jenkins joined his col- league in May, 1849. He had made two at- tempts to come up the coast, but had encoun- tered heavy typhoons and narrowly escaped shipwreck. Their report for 1849 shows them diligently studying the language and engaged in the dis- 170 Hand Book of Methodist Missions. tribution of such tracts and books in the Chinese language as their means enabled them to obtain. Dr. Taylor succeeded in purchas- ing a plat of ground a third of an acre in ex- tent on the bank of the Yang-king-pang, near a narrow wooden bridge, and built on it a temporary dwelling. Though small, it was more convenient and healthy than the Chi- nese house they had occupied. The next year he managed to purchase a small addition to the lot, and with assistance from the Church at home was able to enlarge the mission house and build a chapel that would seat 150 Chi- nese. The first service in it was held by Dr. Taylor in January, 1850. The stream near the house was usually alive with boats and the bridge often thronged with people. Every day the door of the chapel was opened and passers-by invited to come in and hear the “Jesus doctrines.” The location being out- side the city walls, our brethren did not pos- sess the advantages enjoyed by other mission- aries whose Boards had been able to provide for them commodious chapels in the city. They were glad to be permitted to preach for their missionary brethren when ill or absent, and to address large crowds in the temples or other places of public resort. They were Missions of the M. LE. C., S. 171 greatly encouraged by the interest manifest on such occasions. Two schools established by Dr. Taylor the previous year were still prospering, though interrupted by small-pox. They contained together thirty scholars. Both teachers and scholars were assembled every Sabbath in the chapel for religious serv- ice and instruction. Preaching trips were made to adjoining towns and cities. Among these they mention Soochow, ninety miles north-west of Shanghai. In the midst of other duties, Dr. Taylor found time to answer calls for medical attention, which opened the way for religious instruction. In 1851 the hearts of the missionaries re- joiced over the first fruits of their toil. Liew- sien-sang, Dr. Jenkins’ teacher, and his wife renounced Buddhism and accepted the religion of Christ. He had applied for baptism six months before, but was held on probation un- til the missionaries were fully satisfied as to the sincerity of his change of faith and life. A large company of Chinese filled the chapel when he and his wife were baptized. At the end of the service Liew ascended the pulpit and addressed the congregation, setting forth his reasons for abandoning idolatry and em- bracing Christ. He soon commenced preach- 172 Hand Book of Methodist Missions. ing on Sundays in the chapel, and during the week “in the large inclosure of the temple dedicated to the tutelary guardian of the city.” Often hundreds listened to his message. Dr. Cunningham thus mentions our first native preacher: “He possessed a vigorous mind, quick apprehension, ready and fluent utter- ance, with a warm and noble heart. His min- istry was greatly blessed. His death, which occurred in 1866, was mourned by mission- aries and native Christians as a great loss to the general cause of Christ.” Both the missionary families were called to bury a little babe. They sleep near to- gether in the British cemetery. The work was greatly embarrassed by lack of proper facilities for mission work. Dr. Taylor, having exhausted his stock of med- icines, was obliged to send his patients to the hospital of the London Missionary Society. Not being able to sustain his two schools, one was closed. Among the trials of the mission- ary, few are more painful than the absence of means with which to sustain a prosperous work, or to avail himself of opportunities for enlargement which are so often presented. Among other plans Dr. Taylor proposed at that period was a boarding-school for boys Missions of the M. E. C., 8. 173 and another for girls. He also suggested the employment of single ladies as teachers, being sure that the children would be easily con- trolled by them. On the 12th of May, 1852, Rev. W. G. E. Cunnyngham and wife sailed for China. They reached their destination October 18. Their arrival was timely. The health of Mrs. Tay- lor had failed. She was unwilling to recall her husband from his great work, but her physicians said she must return home if she would prolong her life. She sailed with her children; hoping some day to return to the Mission, and her husband in his loneliness re- ‘sumed his burden. Jiater in the year the health of Mrs. Jenkins yielded to the climate. Dr. Jenkins, with his family, sailed for the United States some two weeks after the ar- rival of Brother Cunnyngham. They had waited too long. Mrs. Jenkins died on the voyage, and sleeps in the sea. As Brother Cunnyngham was engaged in acquiring the language, the chief burden of the mission for a time rested on Dr. Taylor. Very earnestly he appealed to the Board for means with which to place the Mission in position for per- manent and effective work. A well-appointed chapel within the walls of the city was of spe- 174. Hand Book of Methodist Missions. cial importance. Dr. Taylor mentions the fact that during the four years he had been in China five other Boards had bought lots and built churches within the city, while our little chapel outside the walls was wholly inad- equate to the wants of the growing work. This brief statement may furnish another rea- son why the Mission in China has not meas- -ured up to the expectations of many Chris- tians at home. Though their ranks had been thinned, the missionaries worked bravely on. Dr. Cunnyngham wrote: “We see enough around us to awaken the deepest sympathies of our hearts. Could Christians at home spend the day with us in this pagan land, no’ sermon or missionary address would be need- ed to induce them to do their duty in giving of the abundance with which God has blessed them to support the missionary or distribute the word of life.” The year 1853 brought unexpected troubles to the Mission. The empire was convulsed by the Taiping rebellion. Nanking and Chin- kiang had fallen into the hands of the insur- gents. While at the latter place they were visited by Dr. Taylor, who had several inter- views with one of their leaders. They had portions of the Bible, and some knowledge of Missions of the M. E. C.; 8. 175 Christ, and were opposed to idol worship. These facts led the missionaries to hope that the revolution would result in the overthrow of idolatry and the early establishment’ of Christianity. These hopes were not realized. The leader in the outset of the movement, with defective views of the gospel, may have been sincere in his earlier teachings; but the movement soon fell under the control of am- bitious men who sought to use it for the ov- erthrow of the government and the establish- ment of a new dynasty. During the year a band of insurgents, professing to be acting in concert with Taiping, captured Shanghai. The mayor of the city was killed, the public officers seized, the records destroyed, and a sort of military government established. All business was suspended and all missionary work, except the distribution of books, was broken up. About the time of the arrival of the insur- gents in Shanghai, Dr. Taylor, learning that the continued ill health of his wife left no hope of her return to China, very reluctantly sailed for the United States. Brother Cun- nyngham, who had by this time acquired the language and was well qualified to manage the affairs of the Mission, soon found himself in 176 Hand Book of Methodist Missions. the midst of formidable difficulties. The im- perial troops charged with the task of retak- ing Shanghai were soon before its walls. On the 29th of September the first attack was made in full view from his house, and within three hundred yards of his fence. Battles were now a daily occurrence. On the ap- proach of the imperial army the missionary ladies in the neighborhood of our mission, and those within the city, were removed across the canal, where Brother Cunnyngham and family found a welcome in the house of Mr. Nelson, of the Episcopal Mission. For three weeks Brother Cunnyngham remainedat home, in the midst of the fighting, to guard the house and property of the Mission. He was often in great danger. The house was seriously in- jured by the cannonading from the city walls. The roof was shattered and the wall pierced by balls. One day Brother Cunnyingham was suffering from a severe headache, and to secure quiet and relief he went over the canal to the house of his friend, Mr. Nel- son, where his family had found refuge. He was too ill to return that night. In the morning when he reached home he found that the wall of the building had been pierced by a cannon-ball, his bed covered Missions of the M. EB. C., 8. 177 with mortar and brick, and a twelve-pound cannon-ball lying within a few inches of the pillow on which his head usually rested. It had buried itself about half its diameter in the wall and rebounded back on the bed. Had Brother Cunnyngham been in his usual place, the messenger of death would have plowed through the length of his body. On another occasion when closing the gates of the mission premises at night he felt on his cheek the wind of a two-ounce ball from a “ gingal,” a long-range gun used by the Chinese. It cut down a bamboo a few feet from his face. God holds his servants in the palm of his hand. Liew, the native preacher, had to fly from the city, leaving his little property, which was all destroyed. Speaking of these times, Broth- er Cunnyngham wrote: “But little mission work could be done while hostile armies were struggling for the city. The country for miles was devastated; villages, towns, and hamlets laid in ashes; and Shanghai crowded with soldiers and refugees. Two of our mis- sion houses and our only chapel were burned to the ground.” Dark as were these days, the faith of our solitary sentinel did not falter. Writing to the Board in the midst of these 12 178 Hand Book of Methodist Missions. troubles, he said: “ When peace returns, we hope to redouble our diligence and by the blessing of God to do something for the mul- titudes around us. We feel alone in this vast wilderness. Do send us help. We will not always be in war.” In the autumn of 1854 Brother Cunnyng- ham and wife, who had held their ground “in the midst of alarms,” were rejoiced by the ar- rival of Dr. Jenkins, accompanied by Revs. D. C. Kelley, M.D., J. W. Lambuth, and J. L. Belton and their wives. Brother Cunnyngham had been made Superintendent of the Mission. Vigorous efforts were made to repair the in- juries the property had suffered during the war, and to organize on a broader scale the general work of the Mission. The new mis- sionaries entered diligently on the study of the language. All were hopeful that the war would soon end, and the operations of the Mission could be carried into the interior. But the clouds had not all cleared away. The fatal climate again began its deadly work. In 1855 the health of Brother Belton failed so rapidly that his return home was necessary if his life was prolonged. He sailed in November with his wife, and reached New York in time to die and be buried in his ° Missions of the M. E. C., 8. 179 native soil. Our brethren of the Northern Church ministered tenderly at his bedside, and laid him, as a brother beloved, in his fi- nal resting-place. Early in October, embracing the first Sab- bath of the month, the brethren engaged in the services of the first Quarterly Conference ever held by our Church in Asia. Brother Cunnyngham preached on Friday, Saturday, and on Sunday morning. In the afternoon he baptized a woman who had long been a serv- ant in his family, and in whose sincerity he had implicit faith. It became evident in 1856 that the delicate health of Mrs. Kelley was yielding under the trying climate of Shanghai, and she must re- turn home or be buried in that distant land. Dr. Kelley felt constrained to return home with his family. Their little daughter died on the voyage, and was buried in the sea. The three remaining missionaries averaged sixty sermons a month at their three small chapels, besides distributing books and itinerating through the adjacent country. Three schools were maintained: a male school in charge of Brother Cunnyngham, and two female schools, one under charge of Mrs. Cunnyngham and the other of Mrs. Lambuth. Brother Lam- 180 Hand Book of Methodist Missions. buth erected a small school-house near his dwelling, with accommodations for ten or twelve boarders, and soon Mrs. Lambuth had eight little girls living with her. Brother Cun- nyngham, in his report, calls special attention to the importance of female schools. “ Indi- viduals,” he said, “may become converts to Christianity, but until the mothers become Christians the homes must remain pagan.” During the year Brother Lambuth made a twelve days’ tour in the interior, preaching daily, distributing Testaments and tracts, find- ing an open door in all the villages and towns. The reports for 1857 tell of good congrega- tions, while the schools were increasing in number, and several applications for admis- sion into the Church were received. Dr. Cunnyngham and family, in company with two other missionary families, made a trip of some two hundred miles into the interior, vis- iting among other places the ancient city of Hangchow, one of the strongholds of Bud- dhism. They preached, distributed books, and conversed with priest and people without let or hinderance. The barriers in China were breaking down. The treaty of 1858 having provided that Christianity, whether Protestant or Roman Missions of the M. E. C., 8. 181 Catholic, should be tolerated throughout the empire, our missionaries began to push out into the regions beyond. They were now free not only to preach the gospel, but establish mission homes, Churches, and schools. A new era had, under the hand of God, opened to the laborers in this vast empire. Dr. Cun- nyngham again calls attention to the city of Hangchow, and urges the early extension of our lines. Brother Lambuth reports encour- agingly of evangelical work. His teacher, Shu, and his wife were baptized. The Mis- sion now reported ten native members, with sev- eral on trial. Some of the native converts were active in seeking out those who were inter- ested respecting the “Jesus doctrine,” and bringing them toChurch. Brother Cunnyng- ham and family were much hindered in their work by sickness. He wrote: “More than six years’ residence in this wretched climate has greatly tried our physical constitutions. We have seen thirty-seven missionaries sail from Shanghai for their native land, only eight of whom had been in the field as long as we have. We have much cause for thankful- ness to God.” In 1859 it was decided to open a mission in Soochow, about ninety miles north-west from ‘ 182 Hand Book of Methodist Missions. Shanghai. Its position as a commercial and literary emporium suggested its importance as amissionary center. The dialects of Soochow and Shanghai were so nearly the same that our missionaries would lose no time in pre- paring for work. As the prejudices cf the people of Soochow were at this time so strong that no foreigner could rent a house, it was decided to send the native preacher, Liew, to pioneer the work. Although the Chinese world was still full of “wars and rumors of wars,” the work went on. Brother Lambuth opened a Sunday-school with from twenty- five to thirty scholars. They found the class- meeting admirably suited to the wants of the Chinese converts. A weekly prayer-meeting was commenced, The brethren were encour- aged by the readiness with which the converts took up the cross and prayed without hesita- tion when called on. They reported eleven members this year, including the native preacher. Some of the other missions had been greatly damaged by their haste in ad- mitting members. Numbers could not be re- lied on as the criterion of success. Careful in the admission of members, our Mission seldom lost one. Our little band were greatly cheered by the Missions of the M. E.C., 8. 183 arrival, on July 13, 1860, of Revs. Y. J. Allen and M. L. Wood, after a voyage of one hun- dred and seventy-five days from New York to Hong Kong. Hangchow had been fixed upon as their field of labor, but affairs in China were so unsettled that it was deemed wise for them to remain for a time at least in Shanghai, and commence the study of the lan- guage. The Taiping insurgents had taken Chang-chow and Soochow, and in July they visited Shanghai. “They approached us,” wrote Dr. Cunnyngham, “through the flames and smoke of burning villages and hamlets, laden with spoil, and stained with the blood of innocent men, women, and children; their retreat was marked by the most revolting scenes of cruelty and beastly outrage upon the helpless towns through which they passed.” They found the city in the possession of the English and French, and after a sharp collis- ion retired “with the promise to return and drive the foreigners into thesea.” The treaty between the allied powers and China in Octo- ber ended the seclusion of China, and it is hoped prepared the way for the final estab- lishment of Christianity in that land. Before affairs quieted down and plans for the exten- sion of the work into the interior could be put 184 Hand Book of Methodist Missions. in operation still darker clouds gathered over the Mission. After spending nine years in that unhealthy climate, Dr. Cunnyngham and wife were as- sured by their physicians that they could not survive another season in Shanghai. They left for the United States on October 5, 1861. Dr. Lambuth and family visited home in 1861, but returned to China in 1864. In 1862 Dr. Jenkins withdrew from the Mission. In 1864 Mrs. Wood died in Shanghai, and in 1866 Brother Wood brought his children home. During these years the Civil War in the United States had cut off all communications between the Church at home and its Mission on the other side of the globe. Drafts which were in their hands were generously honored by our brethren of the Northern Church, affording, however, only temporary relief. They were soon thrown on their own resoure- es. Bishop McTyeire, in his “History of Methodism,” thus spoke of the brave spirit with which our missionaries in China met this emergency: “Dr. Allen found employ- ment in the service of the Chinese Govern- ment, in its translation and editorial depart- ment, which gave him access to the higher classes, the educated Chinese, and opened for Missions of the M. E. C., 8. 185 him the opportunity of far diffusing Chris- tian thought and truth through native chan- nels. Along with this work he continued the ministry of the word as he was able. Both he and Dr. Lambuth supported themselves during those trying years, and carried on the mission work until supplies in small amounts began to reach them—at once a relief and an assurance that the Church had no purpose of abandoning her plans, though not in the con- dition to enlarge them.” During the quadrennium ending in 1870 the office of the Board of Missions was located in Baltimore. Though diligent search has been made, the records from 1866 to 1870 have not been found. The following extract from a paper furnished Dr. Munsey by Dr. Cunnyngham in 1870 supplies a brief account of the conditions and operations of the Mis- sion up to that date: The China Mission has been in existence twenty-one years. During this time eight missionaries, with their families, have been sent out. Two female members of the Mission have died, and one of the missionaries. One has withdrawn from the work, four returned, and two remain in the field. Between fifty and sixty na- tives have been baptized and admitted to full member- ship in the M. E. Church, South; of these, six have died 186 Hand Book of Methodist Missions. in the faith. Two native preachers of great gifts and usefulness have finished their course with joy. The mission now occupies three stations: Shanghai, Soochow, and Nantziang. The principal station, and that at which both Brothers Allen and Lambuth reside, is Shanghai. The property belonging to the Board is chiefly at this point. It consists of dwelling-houses, chapels, and school-houses. What is its present value I cannot state (the value of real estate fluctuates great- ly at Shanghai)—I would suppose between $15,000 and $20,000. Brother Allen reports the “property intact, and as valuable for missionary purposes as at any pre- vious period.” It has not been neglected or suffered to fall into decay. It is amply sufficient, I understand, to accommodate one or two.more mission families. If more missionaries are sent out, no additional expense for houses would be incurred. A larger house for preaching purposes at Shanghai has always been need- ed. There are only two small chapels—one in the city, the other outside the city walls. The mission is out of debt, and with its “property intact,” is financially in as sound a condition as before the war—thanks to the energy, fidelity, and good management of our mission- aries. Of the general state of the Mission, Brother Allen says, in a communication to the Georgia Conference; “With the history and statistics of other Missions be- fore me, I do not hesitate to say that the influence of the China Mission of the M. E. Church, South, is in- creasing as steadily and in as great ratio as that of any other Church represented here, and that it has every opportunity and assurance, if properly sustained in the future, of becoming as aggressive and useful in the ' Missions of the M. E. C., S. 187 East as the Church that planted it is in the West.” He says, in a letter dated December 14, 1869: “The present year has been one of great encouragement even in our own Mission. Our work has been extended and op- erated successfully, though we are still comparatively bound to Shanghai. The prospect is good, therefore, for a cheering report by the next mail, which I hope will be in time for the meeting of the Board in March.” Rev. J. W. Lambuth is now devoting all his time to regular itinerant missionary labor. He travels and preaches through the country, visiting the stations at Soochow and Nantziang and other cities in the province. This he is able to do because Brother Allen sur- renders his part of the appropriation sent by the Board to him, Brother Allen’s Anglo-Chinese school furnish- ing him the means of support. Brother Lambuth has associated with him in his itinerant work a native Chinaman, who was for some time in this country with Dr. Kelley, known as C. K. Marshall. He is a young man of promise, and we hope will make an efficient helper. He issupported by Dr. Deems’s Church in New York. Mrs. Lambuth has a girls’ school of twelve pu- pils under her care, to which she gives much of her time, and from which good fruit may be expected in due time. Brother and Sister Lambuth are deeply pious, earnest, faithful, efficient missionaries. Rev. Young J. Allen has charge of an Anglo-Chinese school, under the patronage of the Chinese Govern- ment, in connection with the native college at Shang- hai. This school not only furnishes him the means of support, but an opportunity of doing much good as amissionary. No position attainable by a missionary in the empire affords greater facilities for usefulness 188 Hand Book of Methodist Missions. than this. He is also editing and publishing two news- papers in Chinese—one a religious paper, the other literary and scientific. Both papers have a wide cir- culation and are doing good. The Church paper—Mis- sionary Christian Advocate—is a beautiful weekly publi- cation of sixteen pages, illustrated by neat engravings of Scripture scenes, etc. I cannot speak too highly of this paper and of the enterprise and taste with which it is conducted. It is patronized by missionaries and native Christians of all denominations. Among the most frequent and able contributors to its columns are the native preachers of China. Notwithstanding Broth- er Allen’s hands are thus full, he preaches regularly in Chinese and performs his part of regular mission work. The native Church is growing steadily, though slow- ly, in numbers. Our missionaries are exceedingly cau- tious in receiving candidates. It would be an easy matter to swell the list of Church-members rapidly, and they could soon astonish the anxious doubters at home by “great successes,” if not strictly conscientious in ad- mitting none to membership but those who give satis- factory proof of their sincerity. The native members are active in their efforts to build up the Church, and liberal with their means in its support. The Chinese Christians contribute more per member for the support of the gospel than the Christians in this country. Among those most active and useful in the Church at Shanghai is a widow woman by the name of Quay. She is known as the “ Bible-woman.” She spends her time in distributing Bibles and tracts, praying with and exhorting her neighbors. I baptized her and knew her well for years, and do not hesitate to say that a more consistent Christian I never knew at home or Missions of the M. BE. C., 8. 189 abroad. Many will rise up at the last day and call her blessed. As the year 1870 drew to a close Rev. Y. J. Allen wrote: ““We review the year with pro- found gratitude to God, whose providence hath shielded us and our work during its eventful passage. Rumors, alarms, and dan- gers have threatened us all this year, and in some places have actually culminated in real violence. But none of these things have moved us, except it be to renewed devotion and a more entire devotion of ourselves to the Lord of glory. We hope to date from this period a turning point in the history of Mis- sions in China, and have no doubt the crisis through which we are passing will accomplish that long desired object, to wit: the arrest of the Chinese mind, and the wider diffusion of missionary influence. Our own Mission work is still contracted, and comparatively meager of results, from lack of sufficient re-enforce- ments and qualified native help, but it is not without encouragement.” We mention the two native helpers, Dzau (C. K. Marshall) and Yung, as having rendered efficient service. Dzau was stationed at Soochow, which had been visited by Liew in 1859. At that place five had been baptized and eight were on pro- 190 Hand Book of Methodist Missions. bation. Ying had extended his labor from Shanghai to the Great Lake, and had also vis- ited Nantsiang, when two persons had been baptized. The two Bible-women were active- ly at work visiting the homes of all who would receive them, and exhorting and praying with all who were seeking the truth as it is in Je- sus. Several of the probationers had been brought into that relation by the labors of the Bible-women. One of these Bible-women was Quay, who had been baptized by Dr. Cun- nyngham at the first Quarterly Conference in 1855. The two boarding-schools had 22 boarders and 10 day scholars. The Chinese Christian Advocate, published by Brother Al- len, was now in its third year. Though not exclusively religious, it was open to the dis- cussion of all questions pertinent to mission- ary work. Its circulation extended from Shanghai and the regions round about to For- mosa, Hong Kong, Singapore, Mongolia, and Japan. It had the sanction of more than twenty Missions, was subscribed for and read by a large number of the /iterati and mandarins and sold in the streets of Peking. It enabled the missionary to confront, among the higher classes, the errors that prevailed among them. It is not every one who can Missions of the M. E. C., 8. 191 make a paper or magazine a success either at home or in the mission field. The man who achieves the success has multiplied his influ- ence many fold. The “ Preachers’ Text Book,” sent out by Dr. Summers for that purpose, was translated and ready for press. The status of the work was shown by the following figures. Two foreign missionaries with their families, two student native helpers, two Bible-women, fifty-six native members, four- teen probationers. The following extract from a letter written January 29, 1871, from Brother Allen to W. H. Foster, superintendent of the Felicity Street Sunday-school, N. O., indicates the character and results of Sunday-school work in Shanghai: I have previously had occasion to mention to you the great interest the school seemed to take in being instructed, and how hopeful the indications that before long signal results might be expected; but even my fondest anticipations had not foreseen the pleasure of this day. ’Twas in the Sabbath-school, and during the closing exercises, about half-past 4 o’clock p.m., that Pay Yoong-Tsung, a boy of fourteen years, the son of a military officer, and a most serious, thoughtful youth, arose from his seat, and, addressing me, said: “I would like to join the Church.” His modest manner and the tremulousness of his voice attested his sincerity, and I was surprised to find that a similar feeling and a like 192 Hand Book of Methodist Missions. earnestness on the subject characterized the other mem- bers of the school. When he sat down, Yang Tuh Kwe arose and urged a like request, and thus did they all. I was astonished; the scene took me unawares. I could but pray: “Lord, increase my faith!” The children wept. I wept too. Then we sung, “Happy day, O happy day, that fixed my choice,” and knelt together, as we never knelt before, to pray for pardon, forgiveness, and acceptance. My soul yearned for them as we drew nearer and nearer to God in prayer. Our hearts were softened, melted, as we bowed together. The children dedicated themselves voluntarily to God. We arose, and I received them in the name of the Saviour, and placed their names on the list of probationers. Thank God for the scene of this day! thank God for the kind friends of Felicity Street, New Orleans!