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 CHARLES WILLIAM WASON 
 
 COLLECTION 
 
 CHINA AND THE CHINESE 
 
 THE GIFT OF 
 
 CHARLES WILLIAM WASON 
 
 CLASS OF 1876 
 
 1918 
 
CORNELL UNIVERSITY LIBRARY 
 
 3 1924 105 238 54 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tlie Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924105238541 
 
ipantibooks for tlje Clergp 
 
 ARTHUR W. ROBINSON, B.D. 
 
 VIOAR OP ALLHALLOWS BAEKINS 
 BY THE TOWEK 
 
 FOREIGN MISSIONS 
 
FOEEIGN MISSIONS 
 
 BY 
 
 HENRY H. MONTGOMEEY, D.D. 
 
 FORMERLY BISHOP OF TASMANIA, SECRETARY OF THE SOCIETY 
 
 FOR THE PROPAGATION OF THE GOSPEL 
 
 IN FOREIGN PARTS 
 
 NEW EDITION 
 
 (Fourth Impression) 
 
 LONGMANS, GREEN, AND GO 
 
 39 PATERNOSTER ROW, LONDON 
 
 NEW YORK AKD BOMBAY 
 
 1904 
 
 & 
 
 Ail rights reserved 
 
GO YE AND TEACH ALL NATIONS, 
 BAPTIZING THEM IN THE NAME OF 
 THE FATHER, AND OF THE SON, AND 
 OF THE HOLY GHOST; TEACHING THEM 
 TO OBSERVE ALL THINGS WHATSOEVER 
 I HAVE COMMANDED YOU: AND, LO, I 
 AM WITH YOU ALWAY, EVEN UNTO THE 
 END OF THE WORLD. 
 
CONTENTS 
 
 PAGE 
 
 Introduction to New Edition , . , . xi 
 
 CHAPTER I 
 The Commission 1 
 
 CHAPTER n 
 Modern Missions ....... 9 
 
 CHAPTER in 
 Asia 20 
 
 CHAPTER IV 
 China 37 
 
 CHAPTER V 
 Modern Missions in China 61 
 
 CHAPTER VI 
 
 Japan and Corea ..... r . 65 
 vii 
 
viii Contents 
 
 CHAPTER VII 
 
 PAGE 
 
 Islam 60 
 
 CHAPTER VIII 
 Missions to Mohammedans 70 
 
 CHAPTER IX 
 
 The Jews. ... .... 77 
 
 CHAPTER X 
 Africa . . ..... 82 
 
 CHAPTER XI 
 North America ....... 99 
 
 CHAPTER XII 
 The Negro in North America .... 106 
 
 CHAPTER XIII 
 Half-Caste Populations ..... Ill 
 
 CHAPTER XIV 
 
 South America . 115 
 
Contents ix 
 
 CHAPTER XV 
 
 PAGE 
 AuSTRAIiASIA AND THE SoUTH SeAS . . . . 123 
 
 CHAPTER XVI 
 
 Home Organisation of Missions .... 142 
 
 CHAPTER XVII 
 
 The Future of Missions ...... 152 
 
 Appendices A, B, C 162 
 
S.P.G. in these pages stands for the Society for the 
 
 Propagation of the Gospel. 
 C.M.S. for the Church Missionary Society. 
 L.M.S. for the London Missionary Society. 
 
INTRODUCTION 
 
 TO THE NEW EDITION 
 
 Thoughtful men have long ago noted a westward 
 trend in the great movements of the world : this 
 is true not only as regards empire in a material 
 but in a spiritual sense. It is possible, indeed, 
 that some part of the following reflections on this 
 subject may be considered fanciful, and with 
 truth; yet the combined eflect of them may 
 profitably arrest the attention. 
 
 So far as our knowledge extends at present, it 
 seems that the region of Mesopotamia may be 
 called the cradle of civilised man. Abraham 
 from those lands made the first westward journey 
 to become the great exponent of monotheism to 
 the world. Once only did his race retrace its 
 steps to the old home eastwards (in the Captivity), 
 with the result that belief in one God was indelibly 
 imprinted upon the character of the Jewish race. 
 The New Dispensation also opened with a journey 
 westward, when the Magi were led to worship 
 
xii Introduction 
 
 Him who came to reveal God in the fulness of 
 His Divine nature. From that day the wave of 
 spiritual illumination in the Christian sense has 
 ever been westward. Greece, Rome, Western 
 Europe, America, are each touched in turn with 
 light. Faced by an ocean, there came then a 
 pause during which the light spread north and 
 south. 1 But with the advent of a new century, 
 when it is natural to ask what the future contains 
 for the Church of God, the question is once more 
 put, Has the westward wave spent itself.? Are 
 we to look for some new order ? The simplest 
 answer appears to be that the wave is once more 
 advancing towards the West, for the full circle is 
 not yet complete. At any rate, no one can deny 
 that the centre of interest to-day is in that land 
 whose shores first meet the traveller from America 
 to Asia. The feeling of expectation is strong in 
 the Church of Christ. But this is not the time 
 to make confident prophecies. We have to do 
 with a proud and sensitive and a civilised race, 
 which begins to resent the condescension of 
 Western nations, and may easily come to wax 
 restive under the methods of the Christian 
 Church if they savour of patronage. It is 
 sufficient to say that the widest survey of the 
 ' Rev. A. M. Stewart in Fortnightly Eevic^ii, Aug. 1904. 
 
Introduction xiii 
 
 past leads the Christian missionary to await the 
 trend of events in the Far East with absorbing 
 interest. Is it really true that the wave of 
 spiritual blessing is about to break upon the 
 shores of great Mongolian races just when they 
 may become a great federated Empire and 
 take their place in the world as the equals of 
 the present Christian nations ? Are Japan and 
 China and Corea together to become one of the 
 great Christian powers ? What after that ? The 
 wave first revealed to us in the Old Testament 
 would then have made the circle of the earth, 
 and our eyes can see no further into the future. 
 
 Let us turn now to the lessons learnt of late 
 from the extending work of the Kingdom of 
 God. The Mission Field is of incalculable value 
 to the Church at her centres as supplying a test 
 of her theology. In the first age, when the 
 Church was interrogated as to the truth of 
 Christ's Person and Revelation, the resort was to 
 the sacred Canon. " What saith the Scripture ? " 
 Every Gospel, every Epistle and book of the New 
 Testament was examined, and every statement 
 given its due weight; then the Catholic Creed 
 was the only possible answer. That is still the 
 true method, for the Bible is the test of doctrine. 
 
xiv Introduction 
 
 But in these days there has been given to the 
 Church a new aid of great value for the support 
 of faith. We have been called to test the Catholic 
 Creed in every clime, and by application of it to 
 the heart of every race of men, with the result 
 that we are able to testify to its universal power 
 over humanity. Perhaps the day is dawning 
 when theologians will suggest that more use 
 should be made in times of controversy of this 
 great test, and be prepared to refer to the great 
 missionaries for their experience when any at 
 home seek to throw doubt upon the statements of 
 the Creeds. The Government does not adopt a 
 new rifle without testing it under every possible 
 condition of climate and in all lands; let the 
 Church in future give due weight to the opinion of 
 those who have to carve a way through the hearts 
 of every race of man with the sword of the Truth. 
 When it is found that the accumulated testimony 
 of Scripture to the nature of Christ and the 
 truth of His Person furnishes a weapon which 
 pierces the armour of all races and overcomes 
 every other religion, we get a new guarantee 
 for the Catholic Faith. Assuredly the whole 
 Mission Field would answer with one voice that 
 a nebulous Christianity has no future before it. 
 The Christian's belief must be definite, it must 
 
Introduction xv 
 
 be based on four Gospels, not upon three; it 
 
 must be the combined truth as given by St. Paul 
 
 and St. John, and all the sacred writers, if it is to 
 
 possess an edge sharp enough to win the world 
 
 for Christ. Nay, it is possible to go further, and 
 
 to say. So soon as men speak with hesitation upon 
 
 the Divine nature of our Lord, or throw doubt 
 
 upon the facts of His life, a twofold result ensues : 
 
 they do not care to propagate their hesitating 
 
 faith; moreover, if they attempt it they fail. 
 
 Deeper and deeper, too, becomes the conviction 
 
 that a true conversion to the faith of the Gospel 
 
 anywhere is a miracle. To human and unaided 
 
 powers it is an impossibility, and therefore the 
 
 steady advance in the conversion of the world is 
 
 a cheering proof of the constant Presence of the 
 
 Holy Ghost in the Church. The victory is so 
 
 wonderful that missionaries have learnt more 
 
 fully perhaps than any others the force of the 
 
 Lord's solemn words, "Blessed art thou, Simon 
 
 Bar- Jonah : for flesh and blood hath not revealed 
 
 it unto thee, but My Father which is in heaven." 
 
 The full significance, too, of the Body of Christ 
 
 grows upon the Church, and the belief that there 
 
 is a place within it for every race with all their 
 
 gifts. The family of God has a place for the 
 
 children, and also for the sick and dying, within 
 
 h 
 
xvi Introduction 
 
 the home. Signs, too, are discernible of an abate- 
 ment of pride upon the part of the white races. 
 It is beginning to be doubted whether after all 
 God has given ten talents to them, and to yellow 
 and black races only two and one. Bearing in 
 mind, indeed, the lack of vision, of imagination, 
 and of power to live in view of the spiritual, 
 without great effort, among some of the leading 
 Christian nations of to-day as compared with 
 the more refined natural qualities of races still 
 largely non-Christian, it is a question whether 
 the work already done by the Gospel has not 
 been more difficult than any task still left for 
 it to do. 
 
 Gradually but slowly the attitude of white 
 races towards black nations is softening. Not 
 quite so much as of old do these excite merely 
 curiosity as beings at the best hardly human : 
 they are seen to be actually related to us and with 
 a common hope. Of course much has yet to be 
 done by wise Christian men before the day comes 
 when scientific observers will observe the habits 
 of race, low in the scale of civilisation, more and 
 more with the eyes of Christ, and less and less 
 as though they were giving us valuable informa- 
 tion as to the nature and habits of a beetle. 
 When the better spirit has become predominant, 
 
Introduction xvii 
 
 yellow and black perils will no more be discussed, 
 and the great governments of the world will 
 confess that in the deepest and most serious 
 problems of life it is to the Church of God that 
 men will have to turn for solutions achieved 
 without bloodshed. 
 
 Problems of the Future. 
 
 So far as it is possible to foresee events, the 
 following seem to be the problems which must be 
 dealt with ere long. 
 
 1. The Rise of the Mongolian Races. — Nothing 
 quite like the present position of affairs has ever 
 been experienced in the history of Christendom. 
 After intercourse for centuries with the Far East, 
 suddenly one of these races claims equality 
 with the most advanced nations of the West. 
 She is prepared to substantiate her claim, and 
 apparently she will shortly educate China up to 
 the same level. The duty of the Christian Church 
 is clear : it is for her to welcome any race to a 
 position of equality that is worthy of it; to revise 
 her own opinions as to colour if those opinions 
 need revision; and generally to guard the open 
 gates of the City of God against those who 
 would close them : teaching the world that it is 
 character not colour which is the test; and if 
 
xviii Introduction 
 
 the white races are to be taught deep lessons 
 of devotion and self-restraint, and in time of 
 Christian principle, by the Far Eastern world, 
 the West should rejoice as the elder brother in 
 the family should rejoice over the development 
 of the younger. 
 
 This is not the place to touch in any degree 
 upon politics, and yet it is difficult not to specu- 
 late upon the outcome of the war between Japan 
 and Russia. It will be sufficient to put some 
 possibilities into the form of questions. What if 
 a deepened life, humbler and truer, is born into 
 the Russian empire by a limit being placed to its 
 growth eastward by the perfectly natural and 
 legitimate ambitions of Japan and China ? 
 What if this deeper life results in the gift of 
 Constantinople to Russia ? What if the banish- 
 ment of the Mohammedan Empire from Europe 
 is the opening of a new era for the Christian 
 Faith in its combat with Islam ? May not the 
 whole aspect of the Mission Field in more than 
 one continent be enormously changed by these 
 events if they happen ? 
 
 These are times that may well make men 
 grave. Though the world has witnessed most 
 striking events in the past twenty years, it is 
 probable that the next twenty years will be 
 
Introduction xix 
 
 fruitful of still more wonderful possibilities. It 
 behoves the Church of Christ to be wise enough, 
 and humble enough, and forceful enough, to be 
 prepared for opportunities greater than she has 
 had for centuries, 
 
 2. India. — The process of sapping foundations 
 of ancient Indian religions has been proceeding 
 apace. If during the next twenty years a large 
 district of India accepts the Faith of the Gospel 
 en masse, that is, if some millions offer themselves 
 for instruction, are we prepared for so great a 
 victory ? Some have discovered that even 10,000 
 catechumens are almost too great a responsibility 
 when suddenly added to the Church, and that an 
 accession of millions might be dreaded almost as 
 a defeat. The lesson must be repeated : let the 
 Church prepare herself for great days by humbling 
 and deepening her life. 
 
 3. The Future of the Child Races. — He would 
 be a bold man who, in the presence of events in 
 the Far East, would assert that there are any 
 races that can never rise into a civilised condition 
 and on an equality with the highest. At the 
 same time, there are some races possessed of such 
 vitality that they increase and multiply exceed- 
 ingly, which show no signs of the power of self- 
 government within any measurable distance. 
 
XX Introduction 
 
 Attempts at civil government have been a great 
 failure. The principles at the root of Church 
 life make Christians desire to give scope quickly to 
 all races to develop themselves upon their own 
 lines: but it would appear that among certain 
 child races independence is for centuries impos- 
 sible. The difficulty in the next twenty years 
 will consist in refusing rather than in granting 
 autonomy, considering the trend of modern 
 thought. The Ancient Church has to be much 
 more careful in these questions than the Societies 
 not in communion with her. The power to 
 transmit orders is not lightly to be put into hands 
 that are not fit to wield such privileges. 
 
 4. National Christianity. — Bishop Awdry has 
 shown us forcibly that Japan, as she surveys the 
 civiUsed world, asks where she is to discover and 
 emulate a really Christian nation. It is a striking 
 question and hard to answer. We are driven to 
 ask : Has there ever been a Christian nation ? 
 Has any race been so permeated with the Chris- 
 tian spirit as to have been able to act as nobly 
 and disinterestedly, and over a long term of years, 
 as many a Christian individual has done ? Almost 
 certainly the answer is that the Faith of the 
 Gospel has not yet so dominated any nation. 
 Perhaps we are not justified in expecting so soon 
 
Introduction xxi 
 
 so great a miracle. Approximately the thing 
 has been done, but individual Christianity is 
 still far ahead of corporate Christianity in its 
 practical ideals. It is still open to a Mongolian 
 race to do what the nations of Europe have never 
 yet succeeded in doing. The whole subject is 
 worthy of study. 
 
 5. Opposition to the Mission Cause. — If we take 
 race character into consideration, we must be pre- 
 pared to find, in the Anglo-Saxon especially, a 
 difficulty in grasping the world-wide character 
 of the Kingdom of Christ. He is by nature 
 spiritually short-sighted. The present is very 
 real, the future and the spiritual is dim. Per- 
 haps no races are so much inclined to agnos- 
 ticism as certain in the West of Europe, and 
 convinced Christian men must discount this, 
 remembering, on the other hand, that a really 
 Christian Anglo-Saxon is in consequence a great 
 force. Speaking generally, the opponents of 
 Missions err (often of course unconsciously) in 
 the following particulars : — (1.) They seem to 
 believe in a local God and not in One Only God. 
 (2.) Or they hold that all men can form their 
 own conceptions of God, and that one of these 
 is not much more true than another, forgetting 
 that God has made a definite Revelation of Him- 
 
zxii Introduction 
 
 self, culminating in His Only Begotten Son, and 
 in the gift of the Holy Ghost. (3.) Some seem 
 to have lost faith in a God still living and active. 
 They do not disbelieve in the signs and wonders 
 and miracles of the past, but they have no hope 
 for the present. The golden age of faith is past ; 
 the good old days are gone. We have but to 
 reverse these phrases to state the truth, showing 
 how utterly even professing Christians can miscon- 
 ceive the Faith. The present day is the oldest 
 day in the world and ought to be the best. 
 (4.) Travellers in non-Christian lands change 
 their standard of Christianity unreasonably. If 
 they go upon the Continent of Europe they 
 note signs of sin unconcernedly, but when they 
 come to India or China and note there imperfect 
 Christians, they can find no words to express 
 their condemnation of such a fact. At home, 
 worldliness with a very slight tinge of Christian 
 spirit excites no notice. Abroad, and in the case 
 of converts, they expect the faith of an archangel 
 without dilution or taint. The standard of the 
 traveller for the faith of a recent convert in an- 
 other land would destroy his own claim to Chris- 
 tianity absolutely. (5.) Some err unconsciously 
 in respect to a question which is worth special 
 notice. They attribute racial faults and charac- 
 
Introdvxition xxiii 
 
 teristics entirely to the action of the religion of 
 that land, forgetting that the Faith of the 
 Gospel finds a race possessed of faults and graces 
 which will probably remain a part of the national 
 possession. The Anglo-Saxon in a cold chmate 
 is tempted to be a drunkard, and has other charac- 
 teristic defects. The Christian Faith calls these 
 his besetting sins, and possibly the nation will 
 never wholly eradicate these taints. These faults 
 are not to be put down to Christianity. The 
 Oriental is not tempted to be a drunkard, he is 
 better mannered, and has obvious graces peculiar 
 to his race, but he has also his serious faults. 
 The graces and defects remain latent, whether he 
 be a Christian or a Hindu, to a greater or less 
 extent. Yet travellers confuse the position. 
 They praise Buddhism because the Oriental as 
 such does not get drunk. They condemn Chris- 
 tianity because the Englishman as such has a 
 racial weakness in that direction. The Anglo- 
 Saxons and the Hindus do not interchange 
 natures by becoming Christians, but each is 
 acted upon by the power of God, and each has 
 to fight his own besetting sin. The true 
 method is to take the race and study its char- 
 acteristics. After this has been done, it is time 
 to ask how far the Christian Faith has sue- 
 
xxiv Introduction 
 
 ceeded in raising the type of character, always 
 remembering that besetting sins are long-lived , 
 and not forgetting how lamentable are the defects 
 still visible among races which can look back upon 
 nigh two thousand years of Christian influence. 
 
 It is probable that Indian, Burmese, Chinese, 
 and Japanese Missions have suffered in the last 
 few years in regard to the supply of Missionaries, 
 in consequence of the prominence of South Africa 
 from natural causes. There is no cause of com- 
 plaint in this : it is merely a fact to be noted ; 
 and, indeed, all Missions have their romantic 
 period, to be followed by more prosaic days. 
 But it is the duty of those in authority to rectify 
 these tendencies, and to press the support of our 
 older Missions, whilst not neglecting the newer 
 openings. It is just here that the General Funds 
 of the great Societies are so essential. Missions 
 in Burmah are at this time of special interest, 
 because they have been strongly reinforced under 
 the leadership of a young and vigorous Bishop. 
 It is almost impossible to balance the claims of 
 the Colonial Churches and of the great non- 
 Christian fields, since both are supremely im- 
 portant. But it would seem that the great 
 Missions in Asia will receive increased attention 
 during the next few years. If it may be so ex- 
 
Introduction xxv 
 
 pressed, they need more preparation on the part 
 of the Missionaries, and a more lifelong devotion. 
 Languages have to be learnt, and the finer shades 
 of character have to be studied and appreciated. 
 Assuredly no part of the world needs on the part 
 of Christendom more instructed attention than 
 the Continent which gave the Faith of the Gospel 
 to the world, and has blessings still in store for 
 the Church of God, for the completion of the 
 Body of Christ, lessons of insight into truth and 
 deep devotion, such as we may not have dreamt 
 of as yet in our colder and less imaginative 
 temperate regions. The future is full of hope. 
 
 Note. — A frank apology is due to the East 
 India Company of the eighteenth century for 
 having stated, in company with many others, that 
 the Board passed the resolution given on page 
 !25. The true facts are stated in extenso in the 
 Missionary Review of the World for December 
 1903. It is there shown that a Director did 
 use words substantially the same as those given 
 in this book, but they expressed the sentiments 
 of an individual ; and at the close of the de- 
 bate the following resolution was passed by the 
 Court : — 
 
 "That it is the opinion of this Court that if 
 
xxvi Introduction 
 
 the Ecclesiastical Establishment in India should 
 not at this time be equal to the number of the 
 British subjects at the several Presidencies, the 
 same should be made commensurate to the several 
 British Protestant communities in India, and that 
 to go beyond that Estabhshment is not only an 
 unwise expenditure of the Company's property, 
 but may be dangerous to the peace and good 
 order of the British possessions in the East Indies." 
 
 October 1904 
 
CHAPTER I 
 
 THE COMMISSION 
 
 In the deepest sense there are no Foreign Missions, 
 for it is work at all times among children of God 
 in the one human family, of one blood, by the 
 one Church. But the name of this handbook 
 stands as desciiptive of the work of the Church 
 in non-Christian lands. 
 
 No sermon or speech on missions should omit a 
 heartfelt reference to the command of the Lord 
 to us to win the world for Him as His fellow- 
 workers. This book therefore must devote the 
 first chapter to that subject. Whatever else may 
 be our duty this command runs parallel with 
 them all, as a necessary part of every Christian's 
 privilege and duty. And yet it is one of the 
 well-known defects of settled Christianity that 
 those who owe to Christ all they hold most dear, 
 are apt to forget His commission and see no 
 reason why they should share with all others the 
 love and mercy and knowledge of God. 
 
 The following reflections may be of use. The 
 
2 Foreign Missions 
 
 clergy are officers in an imperial army, not 
 in a militia. It will be sufficient to date the 
 imperial traditions back to Abraham, " the father 
 of missionaries." Through him the Jews were 
 chosen to be missionaries, and that is what their 
 " election " meant. In time they crystallised into 
 a narrow clique, and the commission was handed 
 to other races, but it was handed on to them by 
 leading members of the Jewish race who had learnt 
 the great truth. The language, indeed, of all 
 the great men of the Old Testament is the true 
 language of our army. Nor is there a better 
 incentive to our duty than to realise the habitual 
 attitude of mind of prophets and psalmists. 
 Let any one follow this prevailing attitude 
 through the Old Testament and he will smile at 
 the view that the world-wide claim of Christ was 
 a new thing in the world, or rests upon one or 
 two texts of Scripture. The message to Abraham 
 is in germ as comprehensive as any in the 
 Scriptures; and the Christian missionary, when 
 downcast or doubtful as he crosses his own 
 Euphrates and leaves his father's house behind 
 him with all the land dim before him, may 
 encourage himself, in his degree, with the promise 
 to the great Patriarchs, and the results that came 
 from faith's venture. Let him "see His star," 
 
The Commission 3 
 
 and find for himself and for multitudes the great 
 consolation. The same God as of old, the same 
 army, the same Church, are with us to-day. 
 
 There is only one message in all Scripture under 
 this head. Had the commission of the Lord been 
 less complete it would have been out of harmony 
 with the message of the Old Testament. As it is, 
 we look for the day when we may stand beside 
 patriarchs, psalmists, and prophets, without a 
 break in our common history — one missionary 
 army. Were there no New Testament the commis- 
 sion would be plain. But the light brightens as 
 the entire New Testament is seen to be written from 
 end to end by missionaries, nor is it easy to under- 
 stand how any one can claim to receive it at all if 
 he ignores the deep note that pervades it. But, 
 as if to put the matter beyond dispute, our Lord 
 makes the aims and dreams of two thousand years 
 the last great command to His Apostles and 
 followers. His very silence also emphasises it, 
 for during the forty days no other command of 
 sweeping force is recorded as given. But this one, 
 to conquer the world, is given five times over — in 
 each Gospel and in the Acts. His last recorded 
 words were, "the uttermost part of the earth." 
 (Will they be His first one day.?) Also, no 
 other command is recorded five times ; only one 
 
4 Foreign Missions 
 
 miracle is given four times, and that is pre- 
 eminently the missionary miracle — the feeding 
 of the five thousand by the aid of the Apostles. 
 Since the Ascension also our Saviour's work has 
 been summed up in two words, "henceforth ex- 
 pecting." And unless we have made this wide 
 outlook our habitual attitude it is hardly suffi- 
 cient to say that we have missed half the Chris- 
 tian faith ; for to miss the deep undertone is 
 to spoil the quality of the whole of a man's 
 ministry. 
 
 Be it remembered there is nothing in the 
 world so broad and deep as the Christian's solici- 
 tude for all mankind. A great many besides 
 Christians have worked hard and nobly for 
 their own generation, and to make the world a 
 little better before they left it. But those 
 among this band who have not confessed Christ 
 have never worked for what are termed inferior 
 races. "No superior race has helped an inferior 
 by sacrificing its men or its wealth on the pure 
 ground of benevolence except on Christian prin- 
 ciples." It is a remarkable statement, and we 
 believe it to be true. Sometimes even high- 
 minded men are apt to say, when a great states- 
 man bishop dies in the mission field at the hands 
 of savages — " What wicked waste ! " 
 
The Commission 5 
 
 It means that were what is called " dogma " 
 eliminated — namely, belief in the Apostles' creed — 
 the noblest work in most regions of the earth 
 would cease, for it is such dogma alone that has 
 produced such results. The hardest work in the 
 world, it will be seen, is therefore left absolutely 
 to Christians who really believe ; for it is certain 
 that to reach the heart of a race differing from 
 our own in every point except in our common 
 humanity, to change its springs of action, to give 
 it an altogether new motive in life, reduces the 
 action of a government over the same race to 
 child's play in point of difficulty. Such Christian 
 conquest is always a miracle of the Holy Ghost, 
 and the more so because Christ, our Master, has 
 chosen for this work not angels, but fallible men, 
 who have to make their blunders first before 
 they succeed, giving the critics (if they are not 
 Christians and disdain the work) a fine field for 
 their abilities. 
 
 Meanwhile, the world is being won for Christ. 
 Already some of every race own Him. The Con- 
 queror has passed from Palestine to Europe, then 
 to Africa, Asia, America, Australasia, girdling 
 the earth, and touching the north. Woe be 
 to the Church which follows not in His train! 
 It is discredited, doomed; it will never unlock 
 
6 Foreign Missions 
 
 the inmost treasure-house of God's grace, for one 
 of the wards of that special key is the imperial 
 spirit, the burning devotion which longs to en- 
 throne Christ in every man. It is because many 
 clergy and laity and parishes lack this key that 
 they also lack the blessing that enthusiastic obe- 
 dience gives. No one, no Church or state, ever 
 died of over-largeheartedness. 
 
 What will the Lord say to the officers of His 
 army if they have lost the imperial spirit ? His 
 victories, of course, will not cease, any more than 
 they did when Jews gave place to Christians, and 
 the fact which English Churchmen have to realise 
 is the enormous growth of what we may call non- 
 Episcopacy, especially in the mission field. Eng- 
 lish-speaking missions which owe us no allegiance 
 are annually spending millions more than we 
 are, and are sending out thousands more workers 
 than we, men and women full of holy zeal, well 
 equipped, producing an enormous and high-class 
 mission literature, and manifestly blessed by God 
 in all parts of the world. A master of missions 
 computed the mission work of the entire Anglican 
 communion as about one-seventh, as compared 
 with the work of English-speaking Christians, and 
 outside the Church of Rome. Are we soon to fall 
 to one-tenth ? 
 
The Commission 7 
 
 What we have is excellent in quality, but we 
 need far more of it. We need to fall to the study 
 of our Bibles, and to answer to ourselves from 
 Scripture the question, " What think ye of 
 Christ and of His commission ? " 
 
 Nor have we yet the book exactly suitable for 
 the purpose. Every book on missions contains 
 deep thoughts, but we need a few books devoted 
 wholly to the exposition of Scripture, to support 
 and rouse the mission spirit. The great mis- 
 sionary societies could compile such at once out 
 of the stores buried in their magazines. We have 
 to light fires in our own hearts ere we can make 
 our people yearn to satisfy the travail of the soul 
 of Him who can be content only when the one 
 sheep, the one race, the one world, has come 
 under His dominion. The question worth asking 
 is, "Has gratitude died out of the hearts of 
 masses of Christians?" All that our race has 
 achieved, its freedom, its world-wide position, its 
 Catholic faith and open Bible, is owed to Christ 
 alone. The Briton was not more advanced than 
 the Red Indian when we first knew the latter till 
 he was touched by the Gospel. Everything that 
 the Englishman (and woman) holds most dear 
 to-day is owed to Christ ; but the Gospel teaches 
 us, perhaps as an universal lesson, that nine out of 
 
8 Foreign Missions 
 
 ten are ungrateful and forget benefactors. Let 
 the English Church, from gratitude for her won- 
 derful past, and in passionate devotion, give 
 herself to work in these days of overwhelming 
 opportunity, by the efforts of both sexes, that 
 we may have a right to join in the great song of 
 heaven (Rev. v. 13) because we have so freely 
 received, and because in return we so freely gave 
 the life-giving Word to the world which God so 
 loves that for the whole of it He sent His Son to 
 bring it back to Himself. 
 
 For helps to devotion, the student is referred 
 to Pierson's " Divine Enterprise of Missions " 
 (Hodder & Stoughton) ; Mott's " Evangelisation 
 of the World " (Student Volunteer Office) ; Annual 
 Report of Student Volunteer Movement in London, 
 1900 ; and to articles in the missionary magazines 
 of Church societies. 
 
CHAPTER II 
 
 MODERN MISSIONS 
 
 The student of modern missions of the Anglican 
 Church will find several works of great value in 
 their degree as books of reference on every topic 
 treated in these pages. 
 
 TheS.P.G. "200 Years," 1901 (S.P.G. House, 7s. 6d.). 
 "History of the C.M.S." By Eugeue Stock, 3 vols. 
 
 (C.M.S. House, 18s.). 
 " Report of the Boards of Missions of Canterbury 
 
 and York, 1894" (S.RC.K., 7s. 6d.). 
 " Report of Conference on Anglican Missions," 
 
 London, 1894 (S.RC.K, 7s. 6d.). 
 Barry's ''Ecclesiastical Expansion of England" 
 
 (Macmillan, 6s.). 
 " Under His Banner." By Preb. Tucker(S.P.C.K., 6s.). 
 " Missionary Principles and Practice." By R. E. 
 
 Speer (Revell, 6s.). 
 " Principles and Problems of Foreign Missions." By 
 
 H. H. Montgomery (Bp.), (S.P.G., Is.). 
 " The Challenge to Christian Missions." By R. E. 
 
 Welsh (Allenson, 2s. 6d.). 
 "A Short Handbook of Missions.'' By Eugene 
 
 Stock (Longmans, Is. 6d.). 
 For an introduction to non-Christian faiths, West- 
 
 cott's " Gospel of Life " (Macmillan, 6s.). 
 
 The names of these works will not be repeated 
 in the lists of books under the sections that follow. 
 
 Archbishop Benson has defined four eras of 
 missions: first, when the whole Church acted as 
 
10 Foreign Missions 
 
 one ; next, when missions were due to great 
 saints; thirdly, to the action of governments; 
 lastly, the age of missionary societies. We live, 
 of course, in the fourth stage, and ask ourselves 
 whether the fifth may not be a return to the first 
 and truest ideal. This book can only take cogni- 
 sance of the age of missionary societies through 
 lack of space. But no student will rest content 
 till he has followed the stream of missions to its 
 source. Two obstructions seem to bar the way 
 at this time to a return to the first stage of 
 missions — ^party spirit, and the want of mission- 
 ary zeal in the average clergyman and layman, 
 although of late years the advance in zeal has 
 been the cause of deep thankfulness. The 
 attempt to work upon ideal lines is being made 
 by the Church in the United States, in South 
 Africa, Australia, and to a certain extent in 
 Canada. The General Convention of the Church 
 in the United States resolves itself on a certain 
 fixed day of its session into a great missionary 
 committee, and it is believed that Australia will 
 do the same. It is interesting to note that the 
 Presbyterians work on the same ideal lines, and 
 the first day of the Convention of the Baptist 
 Union is devoted to their missions. The Church 
 in Australia and Tasmania devoted eight days to 
 
Modern Missions 11 
 
 the consideration of their missions immediately 
 before the meeting of the General Synod in 1900. 
 The Church of England has established boards 
 of missions under the Convocations of Canterbury 
 and York, which deserve the hearty support of 
 all whose vision covers the whole field of the 
 Church. These boards are not new societies. 
 They collect no money, their working expenses 
 being at present defrayed by the S.P.C.K. ; but 
 they offer a common platform to all Churchmen 
 on missionary questions, and have published one 
 of the best books on missions that we possess. It 
 may be that some day they will be the means of 
 giving to the Church a "Pax Evangelica," for 
 there is no such bond among Churchmen as actual 
 experience of mission work in the field ; there is no 
 reason why in the providence of God the mission- 
 ary societies of the Church may not become the 
 great centres of union and concord. 
 
 Two hundred and fifty years fairly cover the 
 area of modern missions of the Church. It is the 
 period coincident with Anglo-Saxon expansion, 
 and after the troubles of the Reformation settle- 
 ment had been composed. 
 
 The greater part of this period is covered by 
 the work of the S.P.G., whose platform is as 
 broad as the Church, and it is a wonderful record. 
 
12 Foreign Missions 
 
 As a society it has no views, but helps all Church 
 missions. The stirring history of the last 
 hundred years of missions is also coincident with 
 the work of the C.M.S., and is in great part 
 owed to it. It is professedly a sectional society, 
 although there is nothing in the constitution 
 which emphasises this. The S.P.G. has cared for 
 all British subjects who have settled in our 
 Colonies, and has also undertaken work among 
 non-Christian races. The C.M.S. has devoted 
 itself solely to the conversion of non-Christians, 
 and stands first in the world among such societies 
 in the extent of its work and in its hurning zeal. 
 Besides these two great societies, there are some 
 thirty others which have their home in England, 
 besides the missionary associations of daughter 
 churches. This book proposes to deal with all 
 these as one, as missions of the Church. 
 
 Speaking generally, almost every organised 
 diocese in the world outside the British Isles has 
 been created by the S.P.G. and S.P.C.K. and for 
 sixty years the Colonial Bishoprics Fund ; and 
 in consequence all the missionary work of such 
 dioceses is owed to these societies as the work of 
 their children and grandchildren, and in which 
 they rejoice as though the societies had effected 
 it directly themselves. The C.M.S. has raised 
 
Modern Missions 13 
 
 the mission ideals of all English-speaking Chris- 
 tians, its development during the last twenty- 
 five years having been most remarkable. For 
 example, between 1837 and 1887 the C.M.S. 
 sent out 700 missionaries ; from 1887 to 1898 it 
 sent out 975. The new force in the mission field 
 of late years has been the utilisation of single 
 women. The C.M.S, alone has sent out more 
 than 500 in fifteen years. But for all such 
 statistics the student is referred to the article 
 on "Missions" by Mr. Stock in the supple- 
 mentary volumes of the "Encyclopaedia Britan- 
 nica," 1901. 
 
 Our missions should also be compared with 
 those that are undenominational or non-Epis- 
 copal. The two missions which have displayed 
 great zeal of late years are the China Inland 
 Mission, 1884, and the Student Volunteer Move- 
 ment, 1885, and their records are well worth read- 
 ing. Of the older missions the Moravians stand 
 first. In 1790, after less than sixty years, they had 
 twenty-five mission stations in five countries ; at 
 the present day they have a worker in the field 
 for every fifty-eight communicants at home, and 
 maintain 192 stations in twenty-one countries. 
 For every member of the Church at home they 
 have twenty-six taken from the heathen. (What 
 
14 Foreign Missions 
 
 should be the number of missionaries and con- 
 verts of the Anglican Church on the same basis ?) 
 The force is — " Personal love for the Saviour who 
 redeemed me." The battle cry — "To win for 
 the Lamb that was slain the reward of His 
 sufferings." 
 
 The following statistics of Roman Catholic 
 missions are given for 1891 from ofBcial sources : — 
 In British India and the native States, 1,277,926 
 Christians ; in Portuguese India, 281,248 ; in the 
 French settlements, 35,727. The numbers do 
 not seem to increase, whilst Anglo-Saxon missions 
 increase nearly 50 per cent, in ten years. In 
 1891 the Roman Catholic contributions to mis- 
 sions everywhere amounted to ^267,778. England 
 gave 156,000 francs; Lyons, 480,000; Italy, 
 350,000 ; North America, 580,000. In the same 
 years 309 Roman missionaries left Europe for 
 various mission fields, Africa being the chief 
 destination; 195 nuns left England. In 1895, 
 according to official returns, the number of 
 Roman Catholic converts from heathenism was 
 given as about 4,000,000. By far the greater 
 part of the work is done by French workers, and 
 it is feared that the work is fostered by the 
 Government to a great extent for political pur- 
 poses ; this is openly stated as a cause of satis- 
 
Modern Missions 15 
 
 faction in order to counteract the influence of 
 England in many parts of the world. The 
 student of missions is bound to add that a dis- 
 passionate review of the past goes to prove that 
 almost all Roman missions are prosecuted for 
 mixed reasons, and therefore for unworthy 
 motives in part. History also seems to show 
 that all Roman Catholic missions cease to pro- 
 gress after a time, blighted by this taint, although 
 the material in the field is excellent and the devo- 
 tion beyond all praise. It is a solemn warning 
 to all mission workers. 
 
 In 1900, about J'865,000 was spent on its 
 missions by the whole Anglican communion. 
 But by English-speaking, non-Episcopal mis- 
 sionary societies outside Rome, and by a few 
 continental Protestant societies, German and 
 Swiss, which are in communion with each other, 
 .£'2,130,915 was spent. The Anglican contri- 
 butions in 1900 were unusually large, being 
 swelled by centenary and bi-centenary special 
 collections, otherwise the contrast would have 
 been more striking. As to adherents, it is con- 
 fessedly more difficult to compare them, because 
 methods of computation differ. Let the follow- 
 ing figures be taken for what they are worth. 
 Outside the Church of Rome, missionary 
 
16 Foreign Missions 
 
 societies, nearly all English-speaking, number 
 14,000 missionaries. 
 
 Out of this number all branches of the Anglican 
 Church, and churches in full communion with 
 her, claim 2600, which is less than one-fifth of 
 the whole. 
 
 Adherents in non-Christian lands belonging to 
 the above bodies are returned as 3,375,000 ; of 
 these Anglican Churches claim 465,000, about 
 one-seventh of the whole. 
 
 This is instructive, because we hold that though 
 the salvation of the individual is a question 
 solely between a human being and his Maker, 
 yet there is a further question of infinite im- 
 portance, namely, the stability of Christianity 
 in the future, for which we are responsible in 
 our generation. We are at one with all Christian 
 workers in holding that we do not know of any 
 bar to the conversion of a soul if there is a 
 living faith. We cannot assert that for this any 
 one outward means of grace, as popularly under- 
 stood by us, is necessary or any organisation. 
 But if we go one step beyond this first step 
 dealing with the individual in this simplest 
 stage, we are face to face with what has di- 
 vided Anglo-Saxon Christianity so grievously. 
 Putting on one side the serious questions of 
 
Modern Missions 17 
 
 mission and jurisdiction, we hold that we are 
 in our day responsible for the Christianity of 
 a thousand years hence, and that what will be 
 standing then is what stood a thousand years 
 ago, the ancient Catholic form with its un- 
 moved foundations and landmarks, its order 
 and continuity ; nor do we doubt that a very 
 great part is to be played in the future by that 
 pure and reformed part of that ancient Church 
 known as the English Church all the world over. 
 To us then it is a most important question — " Is 
 the great world to be evangelised by the ancient 
 English Church and her daughters or by the 
 zeal of non-Episcopacy ? " Holding the views we 
 do there is no arrogance in this. We would not 
 check the zeal or the work of any earnest Chris- 
 tian whatsoever in the great non-Christian world. 
 Ours is rather a godly rivalry ; not to pull others 
 behind us, but to be first honourably and fairly 
 in the great cause. 
 
 The student can pass rapidly over the work of 
 the eighteenth century, although there are some 
 splendid names to be remembered together with 
 their work. It is of course in connection with 
 the S.P.Gr. Read of Dr. Bray ; of the formation 
 of the S.P.C.K. in 1699 ; of S.P.G. in 1701 ; of 
 their work in America and Africa and India. 
 
 B 
 
18 Foreign Missions 
 
 Schwartz is the great figure in that century among 
 Churchmen; Carey, Marshman, and John Williams 
 in non-Episcopal societies. As the eighteenth 
 century closed our English Christianity revived. 
 There has been no check as yet in its zeal. A 
 few dates are given, chiefly in order to indicate 
 to those who preach or speak how picturesquely 
 great missions can be grouped round one date. 
 
 In 1813 the first purely missionary magazine 
 ever published was started by the C.M.S., The 
 Missionary Register, which for forty years re- 
 ported the work of all societies. In 1841 Living- 
 stone went to Africa, Selwyn to New Zealand; 
 the Colonial Bishoprics Fund was started by Mr. 
 Gladstone and others, and has distributed more 
 than a million ; in the same year the Archbishops 
 joined the C.M.S., which has always professed to 
 be a lay society. In 1849 the Punjab was an- 
 nexed, and has given to the Church a series of 
 Christian statesmen probably unique in the 
 annals of the empire. 
 
 In 1858 Japan was opened to the world ; the 
 inland provinces became accessible ; the Victoria 
 Nyanza was discovered ; the Niger region occupied 
 by African evangelists ; the Universities' Mission 
 to East Africa organised ; races within the Arctic 
 circle were evangelised ; India was handed over to 
 
Modern Missions 19 
 
 the Crown, and the Queen acknowledged to India 
 the faith which she held and prized. 
 
 In 1871 Bishop Patteson was murdered. In 
 1885 Bishop Hannington. " One death in the 
 mission field is worth six at home." 
 
 In 1872 the Day of Intercession was originated 
 at the suggestion of the S.P.G. 
 
 In 1887 the C.M.S. " policy of faith " began to 
 produce great results. 
 
 The C.M.S. history contains many groupings 
 of events of which the above are illustrations, to 
 which the student is referred. 
 
 In 1904 the S.P.G. definitely took up as their 
 own duty the search for those who may feel a call 
 to mission work. It has been the fruit of a move- 
 ment which has passed through the Church of 
 England, and organised efforts are being made 
 by many Dioceses in the same direction. The 
 conviction has grown that God does not call men 
 to the priesthood from only one rank of society. 
 The standard of qualification is not to be lowered, 
 but no one must be permitted to lose his vocation 
 for lack of means for his or her training for 
 mission work. The C.M.S. has long recognised 
 these principles. Never were true, refined, and 
 humble natures more needed than to-day in the 
 mission field. 
 
CHAPTER III 
 
 ASIA 
 
 Introduction 
 
 Geographically, all the great existing intellectual 
 faiths of the world are Asiatic. Again, only in 
 Asia have great sacred books been composed. The 
 Egyptian "Book of the Dead " seems to be the only 
 exception, and it is African. The Bible, Hindu, 
 Arabic, Persian, and Chinese Scriptures close the list. 
 The classical nations of Europe produced every 
 branch of noble literature, except books of their 
 reUgion. 
 
 It is of course to the Semitic race that we turn 
 for the revelation of the Unity of God and then of 
 the Trinity. To one of that race it is noteworthy 
 that the first of these truths came as a divine gift, 
 not as an instinct. " The call of Abraham is a fresh 
 beginning in the religions of mankind, a true new 
 creation. There is no historic monotheism which 
 does not start from the covenant made with ' the 
 friend of God.' " 
 
 It is an amazing fact, not to be questioned, that 
 man by himself did not discover the one true God. 
 Yet it is also true that every race has probably its 
 special contribution to make to the faith as it is in 
 
Asia 21 
 
 Jesus, ere it is full-orbed and capable of satisfying 
 every human need. The Christian message turned 
 first towards Europe, and away from Asia. Perhaps 
 to have turned eastward at once would have been to 
 have endangered the faith by the touch of oriental 
 mysticism. So St. Paul, divinely guided, turned 
 to Greece to assimilate (as Sir Henry Maine puts 
 it in his Rede Lecture, 1875) the faculty of pro- 
 gress which the East lacks. " Except the blind 
 forces of nature, nothing moves in this world 
 which is not Greek in origin." We can only 
 indicate the line of thought, adding that Greece 
 also lacked what the Semitic alone could impart. 
 Perhaps nothing in the history of the world is more 
 striking than the meeting, especially in India, of 
 two great branches of the Aryan race, after a 
 separation of thousands of years. The European 
 section left the ancient home, whether in Eastern 
 Europe or Western Asia, before Sanskrit became a 
 language as we know it. They composed no sacred 
 books, but waited for the Semitic revelation that 
 was to come to them and coloured it with Greek, 
 Roman, and Teutonic characteristics. Then in the 
 fulness of time they turned back into Asia to give 
 the Gospel to another section of their race which 
 had turned eastward long after the European im- 
 migration. When the brothers met it was to dis- 
 cover that the Easterns had composed an immense 
 mass of sacred literature ; whilst the difference 
 of education, taking the word in its widest sense, 
 had been such that the Englishman and the 
 
22 Foreign Missions 
 
 Hindu seem to differ to-day in every part of their 
 nature, in thought, character, and temperament. 
 Here again we merely indicate a line of thought. 
 Indeed, the problems which meet the student of 
 Missions surpass all others in interest and extent. 
 All that can be done here is to suggest them in order 
 to whet the appetite and recommend some of the best 
 books to read. The fact that countless questions have 
 received no answer as yet is an incentive to the 
 thoughtful. Faith steps forward, assured that the 
 power which has conquered classic Paganism, and 
 Syrian, Egyptian, Druidic, and Teutonic beliefs will 
 overcome Brahminism, Buddhism, Confucianism, 
 Zoroastrianism, Mohammedanism, and all the ani- 
 mistic beliefs. Let the student first study Westcott's 
 " Gospel of Life " as a general introduction to these 
 subjects. Such a book confirms the impression 
 gained by independent reading that the founders of 
 these non-Christian systems were great men, and 
 claim our respect. They were better than their age, 
 and strove to make it purer, and groped for the light. 
 We are at liberty to criticise their systems whilst we 
 speak tenderly of them, as seekers after what they 
 thought to be God, or the best that could be known 
 of life. 
 
 India 
 
 Books recommended : 
 
 " Conversion of India." By Dr. George Smith (Murray, 
 
 9s.). 
 Publications of the Sacred Literature Society (London 
 
Asia 23 
 
 and Madras). London address : 7 Duke Street, 
 
 Strand. (Especially " Papers for Thoughtful Hindus." 
 
 By Dr. J. R. Jones, D.D., 6d. ; " Studies in the Upani- 
 
 shads," 6d. By T. E. Slater.) 
 " Hinduism Past and Present." By Dr. Murray Mitchell 
 
 (R.T.S., 4s.). 
 The Cross and Land of the Trident. By H. P. Beach 
 
 (R.T.S., 2s. 6d.). 
 Papers published by the Cambridge Delhi Mission. 
 
 Obtained from G. M. Edwards, Esq., Sidney Sussex 
 
 College, Cambridge, a few pence each. 
 " History of the Oxford Calcutta Mission.'' By Rev. 
 
 G. Longridge (Murray, 7s. 6d.). 
 The works of Max Miiller and Monier Williams. 
 Many articles of permanent value in the Missionary 
 
 Magazines, for which an index is needed. 
 " Life of Nehemiah Goreh " (Longmans, 6s.). 
 (Books on Mohammedanism are given under the head of 
 
 Islam.) 
 
 India is the greatest mission field in the 
 world, and is England's special responsibility. 
 In it all the great intellectual faiths are grouped 
 together : Christian missions are also staffed here 
 by the greatest number of men of great ability. 
 Continuously held by the sword for centuries, it 
 would appear to be certain that our tenure of 
 this land depends upon the faithfulness with 
 which we impart to it the mind of Christ in 
 every department. 
 
 Christianity has had its permanent home there 
 for sixteen centuries, although the records of this 
 
24 Foreign Missions 
 
 long occupation are not sufficiently known to 
 Christian people. The book to be heartily re- 
 commended as a general introduction is the 
 " Conversion of India," given above. The story 
 of the faith begins with the visit of Pantsenus 
 in A.D. 180. We hear of an Indian Bishop at 
 Nicaea ; of Sokotran Christianity ; of Kosmas, 
 " who wrote the first Indian Mission Report " 
 in 547; of the story of the great Khans and 
 their leaning to the faith in the time of the 
 Portuguese, and of Xavier; and of the awful 
 degradation of the faith by the Jesuits and the 
 retribution that followed in loss of vitality and 
 in stagnation. 
 
 India is also pre-eminently the head under 
 which the action of Christian rulers in non- 
 Christian lands in regard to the faith can best 
 be discussed. A full consideration of it is given 
 in the C.M.S. History (vol. iii.). It is a record 
 first of shame, but also a subject for thankfulness, 
 because of the immense advance in Christian 
 principle in the last century. The reproach must 
 really be laid at the door of the Church at home, 
 for the rulers who acted as pagans were the result 
 of the education of their day in England when 
 missionary zeal was at a very low ebb, and the 
 record of it is a salutary warning. 
 
Asia 25 
 
 The East India Company, founded December 
 31, 1600, was never friendly to missions, fearing 
 their effect on the natives. The darkest period 
 was from 1793 to 1813; and in 1793 the directors 
 passed a resolution which no living ruler would 
 endorse to-day for a moment : " That the sending 
 of missionaries into our Eastern possessions is the 
 maddest, most extravagant, and most unwarrant- 
 able project that was ever proposed by an en- 
 thusiastic lunatic," and more to the same purpose. 
 So low had general Christian influence in England 
 sunk. Missionaries were deported when caught. 
 But in 1814 the tide turned, and the bishopric 
 of Calcutta was founded. Some very noble men 
 were hard at work. Among English Churchmen : 
 Brown, Buchanan, Martyn, Corrie, Thomason; 
 among non-Episcopalians : Carey, Ward, Marsh- 
 man, and others. 
 
 Yet strange acts were enjoined by Govern- 
 ment. In 1837 Sir Peregrine Maitland, the com- 
 mander-in-chief, resigned his position rather than 
 sanction a salute to an idol. The first native 
 soldier who became a Christian was compelled to 
 leave the army. The battle for the Christian 
 position was fought out in the Punjab by that 
 splendid band of Christian statesmen and soldiers, 
 Henry and John Lawrence, Montgomery, M'Leod, 
 
26 Foreign Missions 
 
 Thornton, Melvill, Raikes, Cust, Temple, Napier, 
 Edwardes, Lake, Nicholson, Reynell Taylor — all 
 were English Churchmen and fervent Christians. 
 They asked the question, " Was the Government 
 really neutral, as it professed to be ? Was its 
 so-called neutrality, which they asserted to be 
 against Christianity, a success ? " The Christian 
 party (we call them so for convenience without 
 de-Christianising those with whom we disagree) 
 insisted that India would respect us more if 
 we stood forth definitely as a Christian nation. 
 Native after native asserted this, and Lawrence 
 asserted that "Christian things done in a Chris- 
 tian way will never alienate the heathen." 
 
 But these men did more than argue; they 
 showed that in the Mutiny they could be followed 
 passionately by native troops, who were devoted 
 Mohammedans and Sikhs, but who knew at the 
 same time that their leaders would do all in their 
 power, in a Christian way, to make them Chris- 
 tians. These men with this policy were the 
 saviours of India. 
 
 The question is one of permanent importance, 
 and deserves to be carefully studied, for it will 
 recur again and again. In 1858 Queen Victoria 
 proved herself a true missionary by writing with 
 her own hands (and insisting upon their standing as 
 
Asia 27 
 
 written) in the Royal proclamation which annexed 
 India to the Crown, the following words : " Firmly 
 relying ourselves on the truth of Christianity, and 
 acknowledging with gratitude the solace of re- 
 ligion ; " and at the conclusion : " And may the 
 God of all power grant to us and to those in 
 authority under us strength to carry out these 
 our wishes for the good of our people." The 
 comment of the Times of India was, " The revolu- 
 tion is one the vastness of which only the next 
 generation will appreciate." When Christianity 
 was put on an equal footing with Hinduism, the 
 triumph of Christ was assured. 
 
 Let us now face India and its predominant 
 faith. The student is referred to Mr. Beach's 
 book for an admirable survey. India has always 
 been the prize of the East — Turanians, Aryans, 
 Greeks, Moslem conquerors, and at last Euro- 
 peans, have possessed it. Speaking quite gene- 
 rally, the aboriginal tribes are still to be found 
 in the central highlands, driven there as to a 
 last fortress. Turanians are in the south called 
 Dravidians, from " Drav," the root of the name 
 for the southern promontory. Aryans are in 
 greater numbers in the more northern regions. 
 The greatest mission successes numerically have 
 
28 Foreign Missions 
 
 been achieved in the south : whilst with regard 
 to the 9,000,000 aborigines it is a race between 
 Christianity and Islam which shall win them. 
 Mere figures give little real conception of India,, 
 but it may be worth stating that it has more 
 inhabitants, races, religions, and languages than 
 all Europe outside Russia. The census of 1891 
 showed that America led in the number of 
 missionary agents in India, having 47 per cent, 
 of missionaries ; the British Isles, 38 per cent. ; 
 Germany, 11 per cent. The growth of the 
 faith is so great among the progressive (non- 
 Roman) missions that at the present rate of 
 increase all India should become Christian in 
 the middle of the twenty -first century. But 
 probably the great consummation will be reached 
 within a century, for the Hindu is social, not 
 individual, in disposition ; the end will be the 
 mass movement of millions, a period which will 
 have its own great dangers. India is like an 
 iceberg attacked by two powerful solvents — by 
 secular education, which dissolves the old faiths, 
 and by the faith of Christ, which is both destruc- 
 tive and constructive. One acts as an acid, the 
 other in some sense as a jet of steam. The huge 
 mass groans, and fissures appear in every direc- 
 tion ; the crash will probably come unexpectedly ; 
 
Asia 29 
 
 were a native Christian prophet to arise it might 
 come quickly. It will be seen at all events that 
 men and women of the highest Christian states- 
 manship are needed to meet the possible crisis. 
 Brahman and Buddhist India has given faiths to 
 hundreds of millions ; what may not a Christian 
 India do ? 
 
 The only faith that can be handled here 
 is Hinduism, the faith of the vast majority. 
 In 1891, 208,000,000 were Hindus, 57,500,000 
 Moslems, 9,000,000 animistic. Buddhism hardly 
 exists in the land of its birth. Of Christians, 
 the Roman Church in 1893 claimed 1,315,250, 
 after 250 years ; Syrians, &c., 201,600. Anglo- 
 Saxon Missions, 767,400: of these the Church 
 of England claims the greatest number, 302,430. 
 Experts also state that there are some 182,000 
 who are convinced Christians, but dare not be 
 baptized ; they have been styled " borderers." 
 The English population in India, including the 
 army, only numbers 250,000. Roman Catholics 
 do not seem to increase ; Anglo-Saxon Missions 
 progress at the rate of some 60 per cent, in every 
 decade. Where English are quartered it must 
 be confessed that, with splendid exceptions, the 
 influence of our own race is against the spread 
 of the Gospel, and missionaries rarely permit their 
 
30 Foreign Missions 
 
 converts to become servants. The influence of 
 a house where the name of God is never men- 
 tioned, where there are no family prayers, and 
 often no Sunday worship and no care for a 
 Christian native, is a heavy trial. But it is 
 hoped that the consciences of Englishmen are 
 being more and more touched.^ Those who 
 desire to understand the whole attitude of 
 educated and devoted Christians towards the 
 faiths of India are recommended to read a noble 
 pronouncement put forth by the combined Indian 
 Episcopate, beautiful in language and in spirit. 
 It is given in the S.P.G. Annual Report, 1900. 
 
 Hinduism 
 
 The student is of course referred to the works 
 of Max Miiller and Monier Williams; but the 
 cheapest books are those of the Christian Litera- 
 ture Society, and contain large extracts from the 
 above authors. Written in the first place for 
 thoughtful Hindus, and published in a very cheap 
 form, they deserve a very wide circulation. Many 
 of them are by our ablest native Christian clergy, 
 and present the faith from the Indian standpoint. 
 
 The Indo- Aryan race is intensely religious by 
 temperament, nor is it possible to suppose that 
 
 ' See Church MistUmary Society lutdligencer, July 1901. 
 
Asia 31 
 
 the materialism of much Western thought can 
 have aught but a passing influence upon Hindus. 
 But their standpoint is Oriental, and it has 
 been further affected by climatic environment, 
 for they have been dreaming intellectually for 
 thousands of years in a hot and a physically 
 enervating climate. Theoretically the Vedas are 
 an infallible guide, but till modern European 
 scholars translated them, hardly any Hindus 
 knew their own sacred writings, and it has been 
 the aim of the Sacred Literature Society to 
 translate large portions of the Hindu writings as 
 a true missionary work, and to these books the 
 student has been referred. He will learn that 
 modern Hinduism has hardly anything in com- 
 mon with the Vedas. Sacrifice exists in them, 
 but Caste is unheard of. The Vedas represent 
 the childlike epoch in religion, when the man 
 looked at nature, wondering, and worshipping 
 everything. But modern Hindus are not child- 
 like ; they are now saturated with oriental Pan- 
 theism, which dififers from Western Pantheism. 
 The latter tends to make God co-extensive with 
 material things, identifying the world with God 
 in some sense. Indian Pantheism goes behind 
 that, not deifying nature but calling it nothing. 
 This Pantheism has dared such flights of pure 
 
32 Foreign Missions 
 
 thought that the Western says it lacks common 
 sense, but there is nothing in such an objection 
 for the mind of the Hindu. For example, for 
 him there is a true Entity — God — and there is 
 a phenomenal God, eternal, yet an illusion ; the 
 world is imagined to have a separate existence, 
 but it is mere illusion and ignorance ; nay, it 
 is a dream, and so the Hindu thinker brings us 
 into such attenuated air that it is hardly possible 
 to breathe. The true Entity can neither be 
 perceived nor conceived ; positive statements are 
 impossible. Brahma is inaccessible to affections, 
 or indeed to anything; and this is the philo- 
 sophy of the Upanishads (about 600 B.C.). Reli- 
 gious consciousness in them passes beyond nature, 
 beyond everything, where souls cannot go, nor 
 mind ; where there is no feeling, nothing with 
 a name ; no definition is possible except by 
 negatives. And this is the philosophy of the 
 beggar as well as of the priest. Salvation is not 
 by character but by contemplation, and by know- 
 ledge ; but knowledge has a strict technical sense 
 referring merely to such philosophy as the above. 
 This is the mind of the race which the Gospel 
 has to conquer in India. 
 
 Indian religion again is intensely sad. The 
 question, " Is life worth living ? " is absurd to a 
 
Asia 33 
 
 Hindu — " Of course it is not.'" Theoretically too, 
 moral distinctions tend to disappear. Since he 
 does not believe in his own personality, responsi- 
 bility vanishes. It is remarkable also that Caste 
 (the great Christian foe) should flourish where all 
 things and all men are divine. But for this sub- 
 ject the student must be referred to the book on 
 Caste in the Sacred Literature series. We only 
 remark here that Caste differs from all our usages ; 
 its cleavage is vertical, not horizontal. 
 
 Such Pantheism as that of the Hindu infallibly 
 ends with the multitude in the grossest poly- 
 theism ; the thirty-three gods of the Vedas have 
 become the 330,000,000 gods of modern Hinduism, 
 and 90 per cent, of the population are simple, 
 illiterate persons. 
 
 Bishop Caldwell in a very interesting paper 
 (S.P.C.K.) indicates the divorce between morals 
 and religion. The duties of life, he says, are 
 never inculcated in a Hindu temple, nor do the 
 prayers offered there refer to the keeping of the 
 ten commandments. A bad Hindu is one who 
 loses Caste, not one who is immoral. 
 
 The attack upon Hinduism is like the attempted 
 capture of the magician who transformed him- 
 self into a hundred forms. According to desire 
 Hinduism is " quasi monotheism, pantheism, 
 polytheism, polydemonism, atheism, and agnos- 
 ticism." And it has marvellous assimilative 
 
 C 
 
34 Foreign Missions 
 
 powers. For example, it has conquered Buddhism 
 by making the Buddha one of the Incarnations of 
 Vishnu: in the same way, no doubt, it has assimi- 
 lated Christian truths. Still, when all is said, 
 it is a matter for thankfulness that we are 
 dealing with religious races. The instinct of 
 reverence and the desire for worship is implanted 
 in their vitals. Nor can the development of the 
 idea of Incarnations (chiefly in the Mahabharata), 
 however faulty in conception, be anything but a 
 source of satisfaction to the Christian worker, for 
 it reveals the yearning after God, and the belief 
 that God comes down to man in his need. 
 
 The special difficulties of missionaries in India 
 may be summed up as follows : — 
 
 1. The people do not like us; it is not easy 
 for an Englishman to be in real sympathy with a 
 native, even in the case of many missionaries and 
 their converts. (For an instance of the converse, 
 to speak only of the dead, we refer to the 
 Rev. R. Clark, who worked for more than fifty 
 years in India and was buried by his own request 
 in the native portion of the cemetery.) 
 
 2. There is need of a higher and deeper form 
 of education for the native, to make him more 
 experimental and practical. By nature he is 
 speculative, does not observe, but evolves out of 
 his own consciousness. Historical proofs do not 
 affect him ; indeed, the Hindu has no history. 
 
Asia 35 
 
 3. The Hindu is inherently untruthful and 
 lacks moral courage ; he has had no individual- 
 istic training. National custom is a stronger 
 motive force than truth. 
 
 4. The introduction of European forms of 
 materialism and anti-Christian philosophy. 
 
 5. The ignorance of the women. In all the 
 world there is no grander work for Christian 
 women than that which awaits them in Indian 
 zenanas. 
 
 The student is referred to the last chapters of 
 the History of the Oxford Calcutta Mission for 
 an appreciation of all these difficulties. The 
 same Mission has edited weekly for years a 
 journal named " The Epiphany," which is sold 
 by thousands. Probably nothing better has 
 ever been produced in the same way, and it 
 deserves the attention of the student. It is 
 circulated either without payment or for a 
 merely nominal subscription. 
 
 The Cambridge Mission, the Oxford Mission, 
 the Dublin University Mission at Chota Nagpore, 
 and the long line of distinguished Indian Bishops 
 are a proof how ably Indian Missions are staffed. 
 Other English and American Missions have their 
 best thinkers and most fervent mission workers 
 in the same land. The Presbyterian Missions, 
 for example, are specially famed for their educa- 
 tional work, inaugurated by Alexander Duff. 
 
36 Foreign Missions 
 
 The Baptist Missions at Serampore and else- 
 where have done monumental work in the trans- 
 lation of the Scriptures. Probably there is no 
 missionary in India so potent as the Bible in the 
 vernacular; and no mission will have a per- 
 manent existence until it has thus given the 
 Scriptures to the people. 
 
 To those who wish to follow the working of 
 the native mind on its way to Christ in the 
 person of a learned Brahmin, the life of Nehemiah 
 Goreh is strongly recommended. This remark- 
 able man is only one of a goodly company of 
 able Hindus and Mohammedans who have re- 
 ceived holy orders and have been splendid 
 champions of the faith. 
 
 Additional Books : 
 
 "AsiaandEurope." By Meredith Townsend (Constable, 6s.). 
 "The Higher Hinduism in Relation to Christianity." 
 
 By T. B. Slater (Elliot Stock, 6s.). 
 " Quarterly Papers" of the Cawnpore Mission. Published 
 
 at Cawnpore. Apply to the Rev. G. H. Westcott. 
 "Life of Bishop French." (Murray, 30s.). 
 "Brief History of the Indian Peoples." By Sir W. 
 
 Hunter (Clarendon Press, 3s. 6d.). 
 " Mission Work in Chota Nagpur." By Bishop Chatterton 
 
 (S.P.O.K., 3s.). 
 For a Mission not in communion with the Church of 
 
 England in a romantic spot — " On the Threshold of 
 
 Three Closed Lands." By J. A. Graham (R. & R. 
 
 Clark, 2s.). 
 
CHAPTEU IV 
 
 CHINA 
 Books recommended : 
 
 " Chinese Characteristics." By A. H. Smith (Revell and 
 
 Co., 6s.). 
 " Village Life in China." By A. H. Smith (Revell and 
 
 Co., 6s.). 
 " Society in China." By R. H. Douglas (Ward, Lock, 2s.). 
 " New China and Old." By Archdeacon Moule (Seeley, 
 
 7s. 6d.). 
 " Confucianism." By R. H. Douglas (S.P.C.K., 2s. 6d.). 
 "Religions of China." By Dr. Legge (Hodder and 
 
 Stoughton, 68.). 
 " Confucian Analects." By W. Jennings (Routledge, 2s.). 
 "Buddhism." By Rev. S. Real (S.P.C.K., 2s. 6d.). 
 " Buddhism.'' By Bishop Copleston (Longmans, 16s.). 
 " Story of the China Inland Mission." By Mrs. Guinness 
 
 (Scott, 3s. 6d.). 
 "Mission Problems and Mission Methods in S. China." 
 
 By Rev. J. C. Gibson (Oliphant, 6s.). 
 Articles in "The East and the West" (S.P.G. Quarterly 
 
 Magazine, Is. per number), in 1903 and 1904. 
 " Historical Sketch" on China (S.P.G., Id.). 
 " Among the Mongols." By Rev. J. Gilmour (R.T. S., 2s. 6d.). 
 " China" (Story of Nations Series). By Professor Douglas 
 
 (Fisher Unwin, 5s.). 
 
 Introduction 
 
 No better preparation could be made for the study 
 of Chinese mission problems than the perusal of Dr. 
 A. H. Smith's books, as given above. They produce 
 
38 Foreign Missions 
 
 at first a sense of bewilderment^ which settles into 
 a becoming humility ; for they depict a race so differ- 
 ent in its habits from our own that it has been 
 affirmed that no Englishman can ever tell what a 
 Chinese will do even under precisely similar circum- 
 stances. 
 
 In China the same money varies in value from 
 village to village ; roads measure different lengths 
 backwards and forwards. They mind no noise ; no 
 postures are too uncomfortable ; they never have 
 indigestion, nor public spirit. The government is 
 a cube, and stands in any position. Further, they 
 have an overwhelming regard for appearances, and 
 not to " save face " is terrible. They are so des- 
 perately poor that they become callous to suffering, 
 and for the same reason they are the greatest 
 gamblers in the world. Three hundred millions 
 of them have only two hundred surnames ; and there 
 is not an acre of meadowland in all China, nor a 
 flock of sheep or a herd of cattle. Let the student 
 read the books recommended. 
 
 Yet no one can read of the Chinese without 
 developing a special affection for them. They have 
 been called the sturdiest race in the East, the 
 Anglo-Saxons of the Orient. So true are they to 
 the past that it ought to be possible to have Chinese 
 bishops ere many years have passed. It is so mighty 
 a nation, that when it wakes there will be surprises 
 in store for the world ; and the fact that Russia 
 marches with China for three thousand miles will be a 
 reason for feeling concern for Russia, rather than China. 
 
China 39 
 
 China is the second greatest mission field in the 
 world. Naturally, the difficulties in the way of 
 the faith are great at present, nor are missions 
 there — outside Rome — of long duration. But lovers 
 of the great cause ought to fix their eyes steadily 
 on China, and to send their ablest and best men 
 there, as they have in the past to India. With 
 India and China evangelised, the world would be 
 at the feet of Christ. Even statesmen who know 
 China best assert, from their point of view, that the 
 best remedy for averting the " yellow peril " is the 
 spread of the faith in China. In due time we shall 
 get books on Chinese mission problems as deep as 
 those we possess regarding India. 
 
 It is well known that Chinese records go back to 
 2000 B.C., and are to be relied upon by 1100 b.c. 
 "The only nation that has throughout retained its 
 nationality, and has never been ousted from the land 
 where it first appeared." When Confucius lived 
 there was no emperor — he was born in 551 b.c. But 
 about 250 B.C. the Tsin dynasty assumed the title, 
 and gave the empire its own name, Tsin, or China. 
 This first emperor built the Great Wall as a pro- 
 tection against the Manchus, the present dynasty, 
 who came into power in l644. Since 1260, except 
 for 256 years, foreigners have ruled China. 
 
 Confucianism 
 
 It is a disputed point whether the early belief 
 of the Chinese was monotheistic. There is no 
 
40 Foreign Missions 
 
 clear historic evidence for monotheism, but there 
 are deeply interesting traces of it in the worship 
 of Shang-ti by the Emperor as representing the 
 nation. This ancient religion underlies still the 
 beliefs of the Chinese. Confucius indeed left the 
 question of the existence of God and of duty to 
 Him upon one side, teaching morality without 
 reference to God. About 500 years after his 
 death he began to be virtually worshipped. 
 Laotzu was a contemporary of Confucius', but 
 an older man ; and the visit of the younger re- 
 former to the older man is one of the striking 
 facts in Chinese history from our point of view. 
 It seems likely that Laotzu was a foreigner, 
 a Hun. If it is so, then two of the three 
 faiths held by almost every Chinese are foreign. 
 This is a fact which we commend to those who 
 say that it is impossible to convert the Chinese, 
 if we do not give a deeper answer. Turning to 
 Confucius, no one can help respecting him as 
 a man. He was unquestionably an earnest re- 
 former trying to see light, a man of the simplest 
 habits, poor and honest. In his system of 
 philosophy (for it is more that than a religion, 
 as he fashioned it) Confucius took life as it 
 exists for his study, and saw no occasion to look 
 behind life nor to trouble himself with the future 
 
China 41 
 
 nor with a God. Probably he was in heart a 
 Deist — that is, he did not deny the existence 
 of God, but he did not rest upon Him. He 
 singled out learning, cultivation of the person, 
 dignity, loyalty, filial obedience, faithfulness, as 
 qualities for cultivation. Man in his estimation 
 was bom good, and was able to train himself 
 unaided. Compared with classic philosophy, we 
 may style him the Epicurus among his race, and 
 his system made for a quiet, regulated life, and 
 an empire at peace. Being in temper Chinese of 
 the Chinese, he fitted in with a large side of the 
 national character, but he could not satisfy the 
 longing engrained in God's children to worship 
 and to rest upon One above. The result has been 
 that no Chinese are merely Confucianists. This 
 is the basal philosophy, but it is supplemented 
 in almost all by the ancient aboriginal, nearly 
 monotheistic faith, and also by Taoism and 
 Buddhism. It is a striking fact that there is 
 not one improper word or sentiment in the 
 Confucian writings, and on this type of literature 
 the Chinese nation has been reared. On the 
 other hand this is how Dr. Legge sums him up : 
 "I hope I have not done him injustice, but 
 after long study of his character and opinions, 
 I am unable to regard him as a great man. He 
 
42 Foreign Missions 
 
 was not before his age, though he was above the 
 mass of the officers and scholars of his time. He 
 threw no new light on any one of the questions 
 which have a world-wide interest. He gave no 
 impulse to religion. He had no sympathy with 
 progress. His influence has been wonderful, but 
 it will henceforth wane." 
 
 Yet it is only fair to remember the saying by 
 which he rose highest : " What you do not wish 
 done to yourself, do not thou it to others." 
 
 Another saying has been imputed to him, it is 
 said erroneously : " Heaven is principle." This 
 appears to have been the precept of Chu-hsi, 
 A.D. 1150. 
 
 It is surely a remarkable fact that Gotama, 
 Confucius, and Laotzu were all living at the 
 same time. 
 
 Taoism 
 
 Those who imagine that there is at least one 
 great race that can live without reference to God, 
 are confronted by the facts of Chinese religious 
 history. The Chinese mostly belong to what 
 they call "the great religion," namely, the 
 three faiths of China taken together. Laotzu, 
 the founder of Taoism, was born about fifty 
 years before Confucius; according to legend he 
 
China 43 
 
 was born eighty years old, his name denoting 
 " the old boy." Many hold that he was not 
 a Chinese, but sprang from a western tribe 
 and was a Hun. But though his birth is 
 surrounded with mystery, his end is still more 
 striking. Disappointed by the failure of his 
 efforts, he left his post as Court keeper, and 
 travelled towards his own people ; and the last 
 view the world has of one of the reformers 
 of China, and of a very noble personality, 
 is that of a solitary figure toiling through 
 a pass in the mountains, westward, never to 
 be heard of again ; and to the last man who 
 spoke with him he gave his writings, all contained 
 in a treatise about twice the length of the 
 Sermon upon the Mount. Laotzu's system is 
 a form of mysticism, singularly like parts of 
 Hindu philosophy, poles asunder from the system 
 of Confucius. The two men once met and dis- 
 cussed their theories, the older man seeming to 
 feel contempt for the other's lack of trans- 
 cendentalism, whilst Confucius appeared to quail 
 before the deeper nature of the old mystic. 
 Laotzu is a noble figure ; he tried to lead men into 
 " the Way," advocating no ceremonies, but teach- 
 ing that a man should retire into himself, and 
 return good for evil. His three graces are : gentle 
 
44 Foreign Missions 
 
 compassion, economy, humility. He himself did 
 not speak of God, but, as in the case of Confucian- 
 ism and Buddhism, worship found for itself a place 
 in Laotzu's system too. Probably indeed of all 
 founders of self-evolved systems, Laotzu would be 
 most horrified at the actual development of his 
 doctrines. They have had three stages, the last 
 being full-blown idolatry, falling possibly lower 
 than Brahminism has fallen among the multitude. 
 The founder has himself become a popular object 
 of worship, and modern Taoism has ended in 
 the practice of magic and superstition, with a 
 hierarchy and a ritual. The high priest is 
 chosen from a family named Chang. The motto 
 of Confucius has been said to be, "Back to the 
 times of the early sages ; " of Taoism, " Back to 
 the early Arcadian simplicity ; " of the Christian, 
 "Onwards and Upwards." Yet there is something 
 peculiarly attractive to the Christian mind in the 
 favourite illustration of Laotzu to denote the 
 true temper of life. Man, he said, should be as 
 water, which seeks the lowliest spots, but which 
 permeates everything, and by its constant 
 dripping pierces even the hardest substances. A 
 curious and touching custom is the outcome also 
 of this mystic teaching. Over the oven in every 
 house is put a little god, the god of the kitchen ; 
 
China 45 
 
 it notes all that is said and done each day, and 
 on New Year's Eve it ascends to the courts 
 above with its report of the family; on the 
 second or third day it returns. There could be 
 hardly any better evidence that man must wor- 
 ship, and that it is an indication of his divine 
 life that even in the dark he must look up and 
 believe in God who rules and judges all things. 
 
 Buddhism 
 
 It is remarkable that the old faiths still existing 
 in India are not traceable to any great founder. 
 Hinduism covers almost all the ground like a 
 huge house by many architects, and in the most 
 diverse styles. The founder of one of the greatest 
 faiths in the world, Buddhism, has practically 
 been banished from India. On the other hand, 
 the three old faiths of China are all bound up 
 with their founders, all of whom were good men. 
 None of them seemed to think it possible to seek 
 for God, but strove after "the good." Their 
 followers have all ended by worshipping the 
 founders, if they have looked no higher. There 
 are also, it is said, large secret societies of 
 Theists groping after One above. 
 
 There are two forms of Buddhism — the north- 
 em and the southern. Let the student first read 
 
46 Foreign Missions 
 
 Bishop Copleston's illuminating book, since it 
 deals with the southern and the purest form. 
 Both of them, however, arose in India, in the 
 Ganges Valley, where Gotama was born (he died 
 between 543 and 512 b.c). Was he Aryan or 
 Scythian? The Scythian side seems to claim 
 him in his name Sakya. Gotama, on the other 
 hand, is Aryan, and tradition uniformly points 
 to an Aryan origin. Buddhism in its purest 
 form is to be found in Ceylon to-day, trans- 
 planted there by Mahinda, the son of Asoka ; 
 and the sacred writings are in Pali. Asoka 
 himself reigned in northern India about 250 
 B.C. He is a great figure; the greatest in 
 Buddhist history. " Not merely the Constantine 
 of Buddhism, he was an Alexander with Buddhism 
 for his Hellas." It was after his son's time that 
 what is known as northern Buddhism arose in 
 India, called so because it travelled north, and 
 is the form which has taken possession of the 
 Chinese, though it is more luxuriant than the 
 older type. It also owes much to a king. 
 Kanishka ruled north-west India and part of 
 Central Asia about a.d. 126, and called his 
 Buddhist council at Kashmir, as Asoka had done 
 at Patna. The Buddhist book in Ceylon is the 
 Pitaka ; China now has the Tri-pitaka, a three- 
 
China 47 
 
 fold book. Sakya-mouni (Sakya the Sage), as 
 we have pointed out, is the Chinese name for 
 the founder. Gotama the Buddha is the southern 
 name. The student is referred to Mr. Beal's 
 book for a discussion of the Buddha legend, the 
 origin of which is obscure. It is not found at 
 all in the early Pali writings, yet it is earlier than 
 the Christian era, and is met with in the northern 
 Buddhist books. Briefly it is this : — 
 
 Asvaghosha is the historian of northern 
 Buddhism, himself a Brahmin of India, and con- 
 verted to Buddhism ; King Kanishka took him 
 northwards, where he probably wrote his history, 
 and in it is the story of Buddha's birth, which 
 is unknown to the southern Pali books; yet it 
 is entirely oriental and has no connection with 
 Palestine, and probably is earlier than the 
 Christian era. It says that Asita, the seer, pre- 
 dicted the greatness of Buddha before his birth 
 — "This son of thine will rule the world, born for 
 the sake of all that lives; he shall give up his royal 
 state," &c. When he was born universal pros- 
 perity began to prevail and diseases disappeared. 
 The child was called Siddhartha (perfection of 
 all things); then his mother died and went to 
 heaven. Then the prince marries ; after this he 
 sees sorrow and pain, and the change comes over 
 
48 Foreign Missions 
 
 him. When he dies the earth is silent. In a 
 general sense some of these facts are like details 
 in the Christian story. 
 
 Buddhism was invited into China about a.d. 
 67 by the Emperor Ming-ti, who was dissatisfied 
 with Confucianism and Taoism, just as in the 
 thirteenth century Kublai Khan, dissatisfied with 
 all three Chinese faiths, invited Christianity. 
 There is no space to discuss these interesting 
 topics here. It is sufficient to say that in 
 the abstract Buddhism is a philosophy, not a 
 creed ; but practically in China it is a religion ; 
 it exacts worship and looks to a future life. 
 Buddhists seem to worship the invisible presence 
 of their founder, especially in certain places. 
 But there is no word for God in Chinese 
 Buddhism, nor for soul. It inculcates right con- 
 duct, moderation, meditation, and self-govern- 
 ment, and " seems to rise above Confucianism 
 in exacting worship of an abstract principle at 
 least." In India there are not more than 240,000 
 Buddhists. " In the whole world Buddhists pure 
 and simple occupy about the fifth place, below 
 Christians, Confucianists, Brahmins, and Moham- 
 medans, and above Taoists." In China the three 
 religions seem to have obliterated each other's 
 chai-acteristics, and " form in most of the Chinese 
 
China 49 
 
 a triangle, moral, metaphysical, and material." 
 This is the problem which the Christian has to 
 face. It will be seen, however, that the Chinese 
 are quite hospitable to all religions ; probably no 
 race is more tolerant. The missionary, if disliked 
 at all, is disliked as a foreigner with the memory 
 of all that foreigners have done in China. 
 
 A few words may be useful, ere we leave the 
 subject, on Buddhism as known in its earlier 
 form. No books were written in Buddha's time ; 
 it is doubtful whether writing was known then. 
 The Vedas were even then echoes of the past, 
 and the philosophy of the Upanishads was being 
 formed. Gotama was wholly and deeply in 
 earnest, and tried with all his power to solve the 
 mystery of life. And, as is well known, Gotama 
 declared that salvation consisted in the abolition 
 of ignorance; not that he promoted learning — 
 far from it ; knowledge consisted in a small body 
 of practical truths, which were briefly these : " All 
 which exists is perishable and subject to sorrow. 
 Sorrow can only be destroyed by destroying de- 
 sire, and Buddhism furnishes the way." Know- 
 ledge and ignorance only refer to these ; and 
 the Buddha is called " the omniscient " only for 
 this. In the same way the great heresies are that 
 things are eternal, and that self or personality in 
 
 D 
 
50 Foreign Missions 
 
 man are eternal. It is also to be remembered 
 that the qualities cultivated by the Buddha are 
 those which are most charming to the Indian 
 mind, gentleness and calm. But the Christian 
 notes sadly that the Buddhist stands in no rela- 
 tion to anything above himself, and needs no 
 Creator or Saviour. The Buddha of the Pali 
 (early) books had nothing miraculous about him 
 — nominated no successor and left no writings — 
 but urged his followers to depend upon them- 
 selves and upon his principles. The whole system 
 is thoroughly Indian ; and we may safely assert 
 that it could not be Chinese except as supple- 
 menting other philosophies. 
 
CHAPTER V 
 
 MODERN MISSIONS IN CHINA 
 
 Be it remembered that China might have become 
 a Christian country under Kublai Khan in the 
 thirteenth century had the one hundred mission- 
 aries for whom he asked accompanied the Polos. 
 They could not be induced to go, and the Church 
 lost such a chance as was accepted by Ethelbert 
 and others. Previous to this we may study the 
 history of Nestorian missions, and of the in- 
 scribed pillar at Si-ngan-fu, dated a.d. 781. 
 The Church of Rome began continuous work 
 at the close of the sixteenth century, and has 
 had missions in China for three centuries. Ten 
 years ago they claimed 570,000 Christians, more 
 than 2000 churches, and 2500 schools. The 
 workers are chiefly French who have political 
 ends to serve, and they cause constant friction 
 by pushing claims and demanding public pre- 
 cedence. 
 
 Were a committee of all Anglican missions 
 asked to state in what great mission field they 
 
 51 
 
52 Foreign Missions 
 
 were weakest, taking into consideration the im- 
 portance of the field, their verdict would be 
 China. No blame is attributed to any one, but 
 the fact is here stated as a call to strong action in 
 the future. Protestant non-Episcopal missions 
 are a great deal stronger. Some thirty such 
 societies are at work, and some of them began 
 work long before ourselves. Probably at the 
 present time the Methodist Episcopal Church of 
 America is the largest body in China, and the 
 non - Episcopal societies probably have 80,000 
 native Christians. The Anglican Church may 
 perhaps claim 25,000 or 30,000. The work of 
 all these societies is included within the nine- 
 teenth century. The L.M.S. (Congregationalists) 
 came in 1807, starting with Morrison, who pro- 
 duced a translation of the Bible into Chinese in 
 1823. The American Congregationalists arrived 
 in 1830. To return to the Anglican communion 
 the Church in the United States began work in 
 1835; the C.M.S. in 1844; the S.P.G. spent 
 money on Chinese missions in 1863, but were 
 not represented by a worker till 1874. Of these 
 societies, the C.M.S. has done by far the most 
 vigorous work, and the student is advised to read 
 the stirring story of the Fuh-kien Mission as an 
 example, with its 20,000 adherents. The same 
 
Modern Missions in China 53 
 
 society sent out ninety-three workers to China 
 between 1894 and 1898. There are now five 
 Anglican dioceses in China, and the Bishop of 
 North China has pleaded for a sixth in Man- 
 churia, to be called Shantung. In 1897 a first 
 conference of bishops was held in Shanghai, and 
 the day is surely at hand when adequate attention 
 will be directed by churchmen to this overwhelm- 
 ingly important mission field. Besides the his- 
 tories of the great societies, the student is advised 
 to consult the " Handbook of the Anglican 
 Church in the Far East." The time also must 
 soon come when we may obtain from some 
 quarter an epoch - making book on Chinese 
 Missions as good as the works of Douglas, 
 Legge, and Beal on the Faiths of China. 
 
 Churchmen also should read the story of the 
 China Inland Mission to realise the fervour and 
 extent of an interdenominational Society. Begun 
 in 1865, and materially strengthened by "the 
 Cambridge seven " in 1885 (one of whom is now 
 Bishop of Western China), they have now 293 
 unmarried women in China (who allege that they 
 experience no difficulties), 317 male missionaries 
 with 176 wives, and they possess scores of stations. 
 
 One non-Episcopal Mission among many is 
 worthy of attention. The Scotch and Irish 
 
54 Foreign Missions 
 
 Presbyterian Society has been making marvellous 
 progress in Manchuria. Since the Japanese war 
 the success has been very great. In 1899, 5000 
 were baptized ; the number is now 15,000 ; there 
 is no large town or village without Christians. 
 It is right to state that most likely the reason 
 for this quick response to effort is the fact that 
 there are few in Manchuria of the literary class. 
 In one place 200 men entered their names as in- 
 quirers before work had even been begun. The 
 evangelistic work, it is said, is now done almost 
 entirely by the Chinese themselves, and they have 
 come to consider the movement as their own. 
 These examples are given to provoke English 
 churchmen to good works. 
 
 Two problems have not been touched for want 
 of space. The reader is referred to Moule's 
 "New China and Old" for an admirable treat- 
 ment of them — of " Ancestor Worship," and its 
 difficulties and perplexities for the missionary; 
 and of the " Opium Controversy." 
 
CHAPTER VI 
 JAPAN AND COREA 
 
 Books recommended: 
 
 "Japan and the Japanese Mission." (C.M.S., 2s.) 
 
 " Life of Bishop E. Bickersteth." By Rev. S. Bickersteth 
 
 (Sampson Low. Cheap edition^ 3s. 6d.). 
 "Historical Sketch " of Corea. (S.P.G., Id.). 
 " Korea and her Neighbours." By Mrs. Bishop (Murray, 
 
 24s.). 
 "Korea, the Hermit Nation." By GrifRs (Scribner, 12s.). 
 "The Christian Faith in Japan." By Rev. H. Moore 
 
 (S.P.G., Is. 6d. net). 
 "Half-Hours in Japan." By Rev. H. Moore (Fisher 
 
 Unwin, 6s.). 
 " Evolution of the Japanese." By Rev. S. Gulick (Revell, 
 
 7s. 6d.). 
 "Religion in Japan." By G. A. Cobbold (S.P.C.K., 
 
 2s. 6d.). 
 "Our Heritage in the Church." By Bishop E. Bicker- 
 steth (Sampson Low, 3s. 6d.). 
 
 CoBEA 
 
 The student should read the short account of 
 Corea in the " Historical Sketch " as above. The 
 country will yet play a conspicuous part in the 
 East. It possesses one language which is totally 
 distinct from Chinese and Japanese, though using 
 Chinese script. Confucianism is the real religion; 
 Buddhism is forbidden and is dead. Taoism never 
 existed. No European set foot in the country, ex- 
 cept a shipwrecked crew, till 1876. Readers are 
 also referred to the Historical Sketch for a wonder- 
 
56 Foreign Missions 
 
 ful account of a Christian Church invented by 
 Coreans, from a book, in 1784. The Roman 
 Catholics came first into this field, then American 
 Societies. The English Church began work under 
 Bishop Corfe in 1890 ; it is a mission beloved of 
 the Royal Navy, and laid on strong and careful 
 lines. 
 
 Japan 
 
 Japan divides with China the honour of being 
 the great mission field of the Far East, and it is 
 impossible to do justice to the subject here. The 
 student must be referred to the accounts in the 
 S.P.G. and C.M.S. histories, and in the books 
 mentioned above. 
 
 The Life of Bishop Bickersteth, we can gladly 
 state, is one of the best and most helpful mis- 
 sionary biographies in existence. 
 
 Japan was opened to the world in 1872, after 
 230 years of closed doors. The old religion is 
 Shintoism — a sort of hero-ancestor worship. 
 Buddhism was introduced in a.d. 550, and has 
 become mingled with Shintoism. 
 
 Out of a population of 40,000,000, about 
 100,000 are Christians. Half of these are Roman 
 Catholics. 
 
 The Russian Orthodox Church also does a 
 good work under a bishop who has twenty native 
 clergy and 150 unordained catechists ; and the 
 adherents number 85,000. 
 
 With regard to dates of missions, it will be 
 
Japan and Corea 57 
 
 seen that they are very modern. The Church in 
 the United States began work in 1859, the C.M.S. 
 in 1869, the S.P.G. in 1873, the Canadian Church 
 in 1888. 
 
 The most striking fact in the Church history of 
 Japan is the formation of the Nippon Sei Kokwai, 
 or Holy Catholic Church of Japan. Bishop 
 Bickersteth devoted all his energies to guide this 
 movement, and it is now a national Japanese 
 Church, with its own laws, and it has already 
 its own missions in Formosa. All who know the 
 recent history of Japan will understand that when 
 these people have seemed to throw aside every 
 custom and belief in order to imbibe western 
 ideas, they might easily err from the traditions of 
 a stable Christianity. Fortunately the Church 
 is guided by very able bishops, American as well 
 as English, and the future is therefore bright. 
 One fact will be sufficient in order to indicate 
 the openings that present themselves in Japan at 
 the present day ; it may be well to state that 
 in Tokyo there are 100,000 higher grade 
 and University students, gathered from every 
 part of Japan, undergoing a rigorous course of 
 education. The student of missions must, of 
 course, fix his attention on all that is published 
 on missions from Japan. Let him not heed the 
 
58 Foreign Missions 
 
 opinions of travellers, who never fail to visit 
 temples and curio shops, but " have no time to 
 visit missions," or to speak with clergy or bishops, 
 but who, on returning to England, state that 
 "you cannot convert the Japanese." The best 
 answer is to ask courteously in return, "Do 
 you believe, sir, in the Holy Ghost?" At the 
 same time there are at this period two opinions 
 as to the future of missions in Japan for the next 
 few years. Some think that the Church has 
 failed to make use of a great opportunity, and 
 that the prospect is temporarily less hopeful. 
 Others see signs of great awakening. In many 
 ventures the words of a devoted Christian are 
 useful, "In the coming days prepare for the 
 worst, hope for the best." The sudden break-up 
 of Japanese conservatism confounds the wisest 
 prophets. That there is rampant agnosticism or 
 materialism there can be no doubt, and much of 
 it seems lighthearted, but even so, we must not 
 make too much of this. At the same time a 
 public utterance of Marquis Ito is startling in its 
 confident tones : " I myself regard religion as 
 quite unnecessary for a nation''s life. I do not 
 regard Japan's almost universal atheism as a 
 peril to the community. Science is far above 
 superstition, and what is Buddhism or Christianity 
 
Japan and Corea 59 
 
 but a superstition, and therefore a source of 
 weakness rather than of strength to a nation? 
 There is one point, however, in the new civihsa- 
 tion on which I have felt great uneasiness. 
 Japan's chief source of danger, her gloomy out- 
 look for the future, is in her rising manhood." 
 It is wonderful how an able foreigner can misread 
 the history of Christendom. At the same time 
 we would add that it is better to have contempt 
 for the Lord and Master than to treat Him with 
 pure indifference. The Christian Church will not 
 forget the rising manhood of Japan. 
 
 Since the commencement of the war with Russia, Japan 
 has sprung out before the world as a new nation, prepared 
 to take her place as a new factor in politics and as a great 
 civilised nation. She is showing the greatest respect for 
 Christianity, issuing orders that all Japanese servants who 
 go to the front with war correspondents must be Christians, 
 because it is they who possess the highest principle. If 
 the student can only buy two of the most modern works in 
 the list given above, these should be "The Christian Faith 
 in Japan " and Mr. Gulick's book. In order to show how 
 far this nation is travelling in her evolution it will be 
 sufficient to quote Marquis Ito's later views : " The only 
 true civilisation is that which rests on Christian principles, 
 and that consequently as Japan must attain her civilisation 
 on these principles, those young men who receive Christian 
 education will be the main factors in the development of 
 future Japan." 
 
CHAPTER VII 
 
 ISLAM 
 
 Books recommended : 
 
 "Islam." By Rev. E. Sell (Kegan Paul, 12s. 6d.). 
 "Historical Development of the Quran." By Rev. E. 
 
 Sell (S.P.C.K., Madras, about 3s.). 
 "Studies in Mohammedanism." By J. Pool (Constable, 
 
 6s.). 
 " The Religion of the Crescent." By St. Clair Tisdall 
 
 (S.P.C.K., 4s.). 
 " The Koran." By Sir W. Muir (S.P.C.K., 2s. 6d.). 
 "Judaism and Islam." By Rabbi Geiger (S.P.C.K., 
 
 Madras, about 3s. 4d.). 
 "Mohammed and Islam." By Sir W. Muir (R.T.S., 
 
 2s. 6d.). 
 " Mohammed, Buddha, and Christ." By Rev. Marcus 
 
 Dods (Hodder, 3s. 6d.). 
 For the most favourable view of Mohammed, see R. 
 
 Bosworth Smith's " Mohammed," and Carlyle's 
 
 "Lectures on Heroes." 
 For a further history of Mohammedanism, see "The 
 
 Khalifate, its Rise, Decline, and Fall." By Sir W. 
 
 Muir. A fascinating work. 
 "Essays on Islam." By Rev. E. Sell (Simpkiu, 4s. 6d.). 
 "Arabia, the Cradle of Islam." By Rev. S. M. Zwemer 
 
 (Oliphant, 7s. 6d.). 
 "Mohammedanism. Has it any Future.'''' By Canon 
 
 C. H. Robinson (Wells Gardner, Is. 6d.). 
 
 Introduction 
 
 Among Christian people there has never been much 
 diflFerence of opinion about the attitude to adopt 
 
 60 
 
Islam 61 
 
 towards Hinduism or the faiths of China, whether in 
 regard to the religions themselves or the characters 
 of their founders. 
 
 It is diflFerent with Mohammedanism. Almost all 
 who have had to deal practically with this faith have 
 found it to be one of the greatest hindrances to the 
 victory of our Lord and Master, and have been 
 keenly conscious of its terrible defects. On the 
 other hand, people whose knowledge is chiefly 
 gained from books, and those who have only a 
 popular idea of this religion, take a much higher 
 view of it, even to the extent of almost asserting 
 that it is a preparation for the Christian faith, and 
 that a Mohammedan nation may deliberately be 
 left to the last to be evangelised. Such grave 
 difference of opinion seems to arise from the fact 
 that there is a very lofty as well as a very low side 
 to this faith. In one sense it is more akin to the 
 faith of Christ than any other, because it borrows 
 much from Christian and Jewish sources. It came 
 into being in the seventh century after Christ. 
 Also the character and life of Mohammed has its 
 mystery, since it passed through many phases. No 
 one could have gained so great an influence without 
 having possessed great qualities, and without having 
 seized upon some great truths, for it is only the 
 truth in a system which can keep it alive, and yet 
 as we read of him we wonder at times why he 
 exercised so mighty an influence. His immediate 
 successors, in fact, seem to have been greater men. 
 Abubekr, Omar, and Othman win our respect as 
 
62 Foreign Missions 
 
 Mohammed does not. But also we come to see that 
 it is partly because they were simpler characters — 
 followers, not creators ; none of them could have 
 originated the faith of Islam, nor had they to face the 
 difficulties which beset the pioneer of a new religion, 
 especially of one who professed to have divine revela- 
 tions and was sorely tempted to let self speak in the 
 name of God at certain crises. In addition to the 
 books recommended above, the student is directed 
 to one of the quarterly papers of the Delhi Mission, 
 published in 1894, and written by the Rev. G. A. 
 Lefroy (now Bishop of Lahore), and entitled 
 " Mohammedanism, its strength and its weakness." 
 Bishop Lefroy has been one of the few men who 
 have faced this great question practically. We 
 hope that he may give us a book upon the subject. 
 
 Let us now compare Islam with Hinduism ; it 
 differs at every point. One is clear-cut Theism, the 
 faith of the energetic Arab who lives in a dry, 
 hot climate with little vegetation. Its lights and 
 shadows are like those of the land in which it was 
 born, with sharp edges. You have to take it or 
 leave it ; there are no half measures. Hinduism 
 seems incapable of positive, clear-cut belief, and is 
 a vast Pantheism, the faith of a race dreamily indo- 
 lent, speculative rather than practical, which oscil- 
 lates between mysticism and a negative vagueness, 
 in a land which has a damp climate with great forest 
 growths, fertile lands and great rivers ; the faith is 
 as luxuriant as the features of the land from which 
 it has sprang. They agree in that they both have 
 
Islam 63 
 
 the strength of a sacred record for preserving the 
 faith. (Fiske's Maitland Prize Essay. Deighton.) 
 
 Though the King of England rules over the 
 greatest number of Mohammedan subjects in the 
 world, Mohammedanism predominates most of all 
 in Bible lands of the Old Testament — in Arabia, 
 Babylon, Egypt, Assyria, Tyre, Media, Persia, 
 Palestine. These indeed are all in Moslem hands 
 (with the recent exception of Egypt). It is a 
 remarkable fact that these lands also are deserts 
 compared with what they might be. It should be 
 noted once more that these lands contain Christian 
 Churches which refuse to perish ; yet starting from 
 the west of Egypt as far as the west of India there 
 is nowhere a single congregation of converted 
 Moslems, for it is not possible for such converts 
 to remain in the country. The modern reforming 
 Mohammedan of European magazines is not a Koran 
 Mohammedan so much as a theist imbued with 
 modern thought and more akin to an Unitarian. 
 Before the rise of Mohammed the Abyssinians were 
 powerful in Arabia. It is strange to reflect that 
 had they held a purer form of the faith and 
 possessed a more fervent missionary zeal it is pos- 
 sible that Mohammed might have been a great 
 Christian bishop. 
 
 The Faith of Islam 
 
 Mohammedanism is wholly based on the Koran, 
 which " teaches a monotheism rigid, sterile, final ; 
 
64 Foreign Missions 
 
 it is a numerical unity ; whereas the monotheism 
 of the Old Testament is vital and progressive and 
 essential." In consequence of this there is no 
 progress in the Koran. It was given at one 
 time, and to last for all time without growth. 
 It seems also to be an untranslatable book. 
 Written in perfect Arabic, it is almost un- 
 readable in any other tongue; whereas it is a 
 well-known fact that the Bible is capable of trans- 
 lation into every tongue on earth. Like all the 
 sacred writings of non-Christian nations, the best 
 of it is in the first composed Suras or chapters, 
 and it slowly but surely deteriorates. The Bible 
 is the only sacred book which deepens and grows 
 onwards and upwards, and points to clearer light 
 by the aid of the Holy Ghost. With regard to 
 Mohammed's knowledge it seems certain that he 
 never saw the Old Testament or the New Testa- 
 ment as we have them, but only fragments from 
 the Talmud and from Apocryphal Gospels. The 
 order of the Patriarchs, for example, is Jesus, 
 Job, Jonah, Aaron, Solomon, David. It is also 
 an interesting fact that there is no parable in the 
 Koran, nor any account of a miracle by Moham- 
 med, for he never claimed to work any. 
 
 The following points are worth noting for and 
 against the book : — 
 
Islam 65 
 
 It teaches the Unity of God, and a God who 
 works, speaks, and rules. It is Theistic, not 
 Deistic. (These two terms are used to signify 
 different things. A Theist believes in a God 
 who is ax;tive in the world ; a Deist is one who 
 beheves in a God who has made the world, but 
 who has more or less retired from active associa- 
 tion with it.) Again, the Koran appeals to all 
 alike, to the simple as well as to the intellectual, 
 and it abhors Agnosticism. It teaches a future 
 life where justice will be done, and where there 
 is continuity of personal Kfe and a resurrection. 
 It holds Jesus as sinless, as a great prophet, and 
 bom of a Virgin. On the other hand we have 
 to place the following feicts. Its idea of God 
 is "fundamentally erroneous." God is Power. 
 There are ninety-nine names for God in the 
 Koran, many of them beautiful, but the name of 
 Father does not occur. Nor does God appear 
 to the Moslem as an essentially moral Being. 
 Unity, wisdom, power, these exist in Him ; the 
 dominant conception of God being that of 
 an arbitrary will. Anything may be ordered 
 by God, and His decrees have no necessary 
 relation to His character. He might have 
 inculcated impurity and falsehood. Nowhere 
 does this come out more than in the life of 
 
 E 
 
66 Foreign Missions 
 
 Mohammed, to whom it was revealed (it is in 
 the Koran) that God had dispensed him from 
 the laws that He had made for others regarding 
 the marriage tie and the law of purity. Perhaps 
 the dictum that seems to go to the very root of 
 the matter is that " in comparing the moral 
 codes of Islam and Christianity you may say that 
 each religion is the embodiment of the life of 
 the founder." Fellowship with God is an idea 
 unknown to Mohammed. The idea of worship 
 is also fearfully mechanical, and by the whole 
 teaching of the Koran, Mohammed has conse- 
 crated slavery for ever, has degraded women 
 for ever, and has sanctioned the use of the 
 sword for ever for the propagation of the faith. 
 To those who would go deeper into the growth 
 and deterioration of the Koran the student is 
 referred to Mr. Sell's admirable book on the 
 subject. On the other hand, in the details of 
 the Mohammedan religion there are many beauti- 
 ful points. A mosque has no locks, bolts, or 
 door ; it is always open. There is absolutely no 
 separation between rich and poor ; nor is any one 
 permitted to wear rich or gaudy clothing in the 
 mosque. It is a brotherhood on equal terms. 
 Mosques also are places of prayer more than of 
 preaching ; and united prayer has a special sane- 
 
Islam 67 
 
 tion. Mohammed says, " A man's prayer in the 
 congregation doubles in value twenty-five times 
 over his prayer in his own house or in his bazaar." 
 In saying prayer in the mosque each man has a 
 slab of stone to himself, nor is there another case 
 of exact ritual in the world so carefully preserved 
 as in the case of a Moslem at prayer : every 
 gesture is precisely and accurately the same as 
 those which were used by the Prophet himself, 
 these alone being permitted. It is noteworthy to 
 remember, too, Mohammed's first Muezzin, who 
 always accompanied him everywhere, was a negro, 
 Bilal. This man is said to have added to the 
 call to prayer the words " Prayer is better than 
 sleep." Of course Mohammed did not discover 
 monotheism ; it was to be found in many parts of 
 Arabia. So also Mecca and Medina had always 
 been holy cities, and the Kaaba had been vene- 
 rated for ages. 
 
 Bishop Lefroy's words are worth quoting in 
 respect to Mohammed's character, if only to 
 induce the student to read the whole essay. " I 
 believe Mohammed to have been, especially in the 
 beginning of his career, an earnest man, genuinely 
 seeking after truth, with, in large measure, pure 
 motives and free from personal aims. I believe 
 that he saw truths far grander and deeper than 
 
68 Foreign Missions 
 
 those which most of his countrymen saw, and 
 that he laboured hard and long, amid every 
 discouragement and often at the risk of his life, 
 to bring home to his people the knowledge of 
 these truths, and to redeem them from the gross 
 idolatry, the infanticide, and the many social and 
 religious evils in which they were sunk. I have 
 no doubt that he believed he had a mission 
 from God, and I believe he was right in thinking 
 so, and that, at any rate at one part of his life, 
 the Spirit of God was working strongly within 
 him and calling him to a great work. But I 
 believe that with the access of power there came 
 a fatal lowering of aims and of the tone of his own 
 life, till — from regarding himself so long as the 
 mouthpiece of God — he permitted himself first 
 to disregard his conscience, and then to take 
 that last and awful step, in which also he is not 
 alone among those whom God has called to noble 
 aims and high privilege, of identifying the voice 
 of God with the promptings of his lower nature, 
 and claiming the divine authority for that which 
 he ought to have repelled as the very tempting, 
 which indeed it was, of the evil one himself." 
 
 This strange mixture of good and evil is 
 stereotyped for ever in the Koran as being all 
 of it the will of God for man, without any altera- 
 
Islam 69 
 
 tion or development, without any thought that the 
 word uttered is part of a progressive revelation. 
 God is for ever for man what Mohammed says, 
 and man is to be for ever what Mohammed is. 
 
 Indeed it is the loftiness of the claim that 
 Mohammed made which repels us, as we compare 
 him with the founders of other faiths. A man 
 who claims to speak direct from God must count 
 the cost first ; he will be judged at his own esti- 
 mate of his message, and the fall, if there be one, 
 is complete. Buddha, Confucius, Laotzu, com- 
 mended their philosophy to the judgment of their 
 contemporaries as a solution of life's mysteries, 
 self-evolved. They have failed, but they do not 
 create in us the repulsion which we feel towards 
 Mohammed when his morals deteriorated, and still 
 all he did was,according to himself, divinely guided. 
 
 There is one further mystery in connection 
 with Islam. It is not easy to understand why a 
 Mohammedan is so deadly an enemy of the 
 Christian faith, and so difficult to convert, unless 
 it is that his own religion is a very definite 
 system, with the briefest of creeds, which attempts 
 to satisfy the conscience whilst it panders to the 
 lusts and weaknesses of the races amongst which 
 it was born, and that it has a martial history of 
 which Moslems are proud. 
 
CHAPTER VIII 
 
 MISSIONS TO MOHAMMEDANS 
 
 Mohammedans number about 150,000,000, of 
 which 40,000,000 are in Africa, 50,000,000 in 
 India. There is no word for missionary in the 
 Koran : but the sword is the recognised agent 
 there ; and the holy war is characteristic of the 
 religion. It is perhaps not unnatural that the 
 only efforts on a great scale of a holy war upon 
 the Christian side have been made against Moslem 
 rule in Palestine. Speaking generally, Islam is 
 found in Asia and Africa, and it is in these 
 continents that we meet with Christian missions 
 to Mohammedans. The greatest Moslem mis- 
 sionary college is in Cairo, where at the Mosque 
 of St. Azhar there are thousands of students 
 instructed in the Koran and its commentaries. 
 The first missions of Christians to Mohammedans 
 are connected with the names of St. Louis, Ray- 
 mond Lull, and Francis of Assisi — a fascinating 
 story of splendid devotion : and the absence of 
 a life of Raymond Lull in English is one of the 
 
 70 
 
Missions to Mohammedans 71 
 
 gaps in missionary literature. The efforts of 
 these heroes were directed to Africa. Modern 
 missions have chiefly worked in Asia, especially 
 in India, under British rule. The student will, 
 of course, hear it said that Mohammedans can- 
 not be converted, or else that it costs an enor- 
 mous sum for each convert. He will deplore in 
 most of such observations the implied dislike to 
 all missionary activity as wasteful or needless. 
 We fear that most of those who make these 
 assertions do not wish to hear of successes. More- 
 over, the same persons do not complain of vast 
 sums spent on race-horses or luxuries. To bring 
 into the Kingdom of Christ one more of His 
 servants is to waste money, unless it can be 
 effected for a few pounds. With regard to the 
 comparative cost of missions, an article entitled 
 " The King's Highway " in the Church Mission- 
 ary Society Intelligencer, in January 1900, should 
 be read. It likens the work of missions to the 
 construction of an Indian railway : the first part 
 simple and inexpensive ; then the making of a 
 bridge which cost years of labour, the first months 
 being spent in throwing stones into the river bed 
 to make a foundation for piers ; the third section 
 a succession of cuttings and tunnels through a 
 hostile country ; the fourth — the most vexatious 
 
72 Foreign Missions 
 
 of all — ^was through country where the soil was 
 so loose that the work had to be done over again 
 in every part and needed constant attention. It 
 has often happened that the noblest missions have 
 been able to announce no conversions for years; 
 but in due time they increase in geometrical ratio. 
 God has ever taught some of His best lessons to 
 mankind by keeping back for awhile the fruit of 
 their labours, although not one act on our part is 
 in vain. The greatest reforms of every kind have 
 been effected in the teeth of sneers and cruel 
 criticisms and slanders. It is always possible, we 
 believe, to distinguish between the criticism of a 
 friend of missions and the remarks of one who is 
 no friend to them. In the latter case it may 
 be wise to ask with the utmost courtesy, " Do 
 you really wish that mission to succeed ? " 
 
 Missions to Mohammedans have not been pro- 
 secuted to the same extent as those to Hindus, 
 Buddhists, and others. It is not easy to give the 
 reasons for this fact. Special difficulties of work 
 are, in the mission field, a source of inspiration, 
 like a blast of oxygen into a fire. The explana- 
 tion may be that the task is intellectually more 
 difficult, and men shrink from a sense of un- 
 worthiness : for it is harder to confront a faith 
 which has much in common with Christianity, 
 
Missions to Mohammedans 73 
 
 and yet is bitterly antagonistic, than one which is 
 totally unlike. It is certainly harder to be fair to 
 an opponent in such a conflict. If this explana- 
 tion is a true one it is natural thab we should meet 
 with honoured names among the missionaries who 
 have felt it a duty to study the Mohammedan 
 problem. In India, to confine ourselves to 
 members of our own Church, French, Maxwell 
 Gordon, Pfander, Lefroy and the Delhi Mission, 
 the Calcutta Mission, Muir, Tisdall, Sell ; and 
 Steere in Africa, and from Mohammedans them- 
 selves, Imad-ud-din. 
 
 The student who desires to read Asiatic 
 literature upon the Christian side, should read 
 the " Apology of Al Kindy," ninth century 
 (S.P.C.K., 2s. 6d.) ; " Sweet First Fruits " (R.T.S., 
 2s. 6d.); "The Beacon of Truth'' (R.T.S., 2s. 6d.), 
 see C.M.S. History, vol. iii. 513. The most 
 successful book written by an European seems 
 to be the "Balance of Truth" (C.M.S., 2s.), 
 written by Pfander in 1829 in Persia. 
 
 The following facts are given as helps to study. 
 The first native of India to be ordained was a 
 Mohammedan convert, Abdul Masih, converted 
 by the influence of Henry Martyn, although after 
 Martyn's death. The first native of India who 
 ever obtained the D.D. degree was Imad-ud-din 
 
74 Foreign Missions 
 
 in 1884, one of the ablest of Indian clergy. He 
 also is the author of many apologetic works; 
 and was one of the assistant moulvies on the 
 Moslem side, in the famous public controversy 
 held at Agra in 1854, between French and 
 Pfander on one side, and distinguished moulvies 
 on the other. What Imad-ud-din heard on this 
 occasion was the occasion of his conversion. 
 
 At Madras there is an institution named the 
 Harris School for Mohammedan students, with 
 which the Rev. E. Sell has been connected, an 
 author to whom the Church owes a great debt. 
 The biography of Bishop French is also full of in- 
 formation on the Mohammedan question : and it 
 is worth noting that two out of the three bishops 
 of Lahore have given themselves to this special 
 work with eminent success, and it is at Lahore 
 that Bishop French opened a Divinity School with 
 special reference to Mohammedans, which has 
 been signally successful. There are missions to 
 Mohammedans, specially in Palestine and Cairo, 
 and the eyes of churchmen are now turned to 
 Khartoum, where they expect soon to have the 
 liberty they used to such good purpose in the 
 Punjab in the interests of good government as 
 well as in the name of Christ. 
 
 There is very special interest also in the mission 
 
Missions to Mohammedans 75 
 
 m Persia. It is tlie land in which Chrysostom 
 died, where Henry Martyn laid down his life in 
 the mission cause, where Bishop French died, and 
 where Bishop Stuart is now working, having 
 resigned the See of Waiapu in New Zealand, 
 in order to return in his old age to his labours 
 among Mohammedans, which were begun with 
 French as his companion in India. This mission 
 was practically begun in 1869 by Dr. Bruce. 
 There is also a mission in Baghdad, and at 
 Quetta. The Bishop of Lucknow is also pleading 
 for a special mission to Moslems in Lucknow. 
 The stijjdent is referred to the reports of two 
 English Church congresses for valuable informa- 
 tion on this subject — to the Croydon Report, 
 1877, and Wolverhampton in 1887. The latter 
 will give him Canon Isaac Taylor's defence 
 of Mohammedanism, and the missionary maga- 
 zines of the two great societies in the months 
 that follow are worthy of being read as answers 
 to the attack on Christian methods. It may 
 also be stated that the Delhi Mission can tell 
 of a public controversy in a mosque between 
 the present Bishop of Lahore on one side, and the 
 best Mohammedan apologists in Delhi upon the 
 other. This too had great results, for the chief 
 Mohammedan defender present suddenly con- 
 fessed defeat. He was afterwards baptized. The 
 whole story is deeply interesting ; reference for it 
 
76 Foreign Missions 
 
 must be made to the Delhi Mission quarterly 
 papers. 
 
 Islam raises the highest expectations in one 
 who comes to it without knowledge of its effects. 
 It is like a gate into a path, over which as an 
 inscription are words with which Mohammedan 
 prayers end, one of the most beautiful parts of 
 their customs : " Praise be to God, the Lord of 
 all creatures, the most merciful, the King of the 
 Day of Judgment ; Thee do we worship, of Thee 
 do we beg assistance. Direct us in the right 
 way, in the way of those to whom Thou hast 
 been gracious, not of those against whom Thou 
 hast been incensed, nor of those who go astray." 
 Any one might be pardoned if he considered that 
 under this inscription humanity might pass out 
 into light — but the path is a veritable cul de sac ; 
 there is nothing for it but to retrace the steps, and 
 the disappointment equals the early expectation. 
 
 The student is advised to read the History of Arabia. 
 Mr. Zwemer's book whets the appetite for a deeper study. 
 Hardly any country is so little known to white men, and 
 a tract of country, about 500 miles square, is absolutely 
 untrodden by them. Religion owes so much to the Semitic 
 race that no one will regret the time spent on reading 
 works such as those of Doughty, Palgrave, Bent, Blunt, 
 and Burton. Mr. Sell's " Essays on Islam " are strongly 
 recommended for an insight into Mohammedan sects, 
 especially on the mystic side. 
 
CHAPTER IX 
 
 THE JEWS 
 
 " To the Jew first," says St. Paul ; " to the Jew 
 last," says many a Christian to-day. 
 
 A few facts about Jewish Missions must find 
 a place here. For literature the student is re- 
 ferred to the London Society for promoting 
 Christianity among the Jews, and to the utter- 
 ances of the Right Rev. Popham Blyth, Bishop 
 in Jerusalem. There is no mission so generally 
 unpopular ; yet it is against reason that it should 
 be so. The Jews are the Lord's own kin. Still 
 there is a suspicion that no Jew who is con- 
 verted can be honest. 
 
 Is the Jew to be reckoned among the present 
 or past races of the world ? Greeks, Romans, 
 Babylonians, Egyptians, Persians, these are races 
 whose day of power seem to have passed ; the 
 ruins of their past are in certain definite places. 
 But the Jew is everywhere, and carries with him 
 the memories of his greatness, and unlike the 
 nations we have mentioned, the Jew is not only 
 
 77 
 
78 Foreign Missions 
 
 met in every land but there are records of his 
 work in every century, where also he has the 
 dignity of a man with a past which he has not 
 forgotten. His influence has steadily increased 
 in every country, and the more civilisation 
 grows the more is that influence felt ; so we have 
 to reckon with him everywhere. He is always a 
 man of peace, not as in his old days when he was a 
 terrible fighter ; now he only asks to be let alone ; 
 he does not enter the army, but wherever high 
 business talent is needed, or diplomacy, there 
 he stands first. A musician, a painter, a singer, 
 he possesses all the arts. Yet as a race he is 
 not liked ; he makes few friends and few enemies, 
 except where a nation suddenly becomes jealous 
 of the power he has acquired. If we could bring 
 a race so highly gifted that they rule Bourses 
 and sit in great councils to become Christians, 
 might not the age of the apostles return ? It is 
 well that the first people prayed for in the Good 
 Friday Collect should be the Jews. 
 
 In the world at this time there are 12,000,000 
 Jews. They have no country of their own, but 
 have assimilated the languages and customs of 
 every civilised nation, and know more of the 
 world than any other race. Some 5,000,000 are 
 (or were) in Russia, Germans are supposed to 
 
The Jews 79 
 
 outstrip other nations in business when outside 
 their country ; but in Germany itself the Jew 
 seems to beat the German. 
 
 It is remarkable also that there are fewer 
 Jews in Asia than in any continent. They have 
 travelled westward. Of the 12,000,000 some 
 8,000,000 are in Europe; in England 120,000; 
 in America 780,000. In Palestine the numbers 
 have increased enormously. In 1841 there were 
 8000 in what used to be their own land. In 1881 
 there were 40,000. In 1887, 70,000. Now there 
 are considerably more than 100,000 ; more than 
 40,000 being in Jerusalem, about the number 
 that returned after the Captivity. Remarkable 
 as these facts are we may add that the Jews' own 
 land is neither theirs now, nor is it in Christian 
 hands. It is a Turkish possession, to teach us, no 
 doubt, that our Blessed Lord is no local Prophet, 
 and that He has no grave here, but is the Saviour 
 of the world, a living power everywhere. Yet it 
 is only right to add that upon no country in the 
 world does so much Christian influence concentrate 
 as upon Palestine. France, Russia, Germany, 
 Italy, and now England, have piles of build- 
 ings overlooking Jerusalem, some of them very 
 fortresses in appearance. The Jew who is so 
 powerful in all civilised lands has left his own 
 
80 Foreign Missions 
 
 land to be a bone of contention among all 
 European powers ; and the end is not yet. 
 
 The Jew forgets nothing. He was an in- 
 veterate idolater, but he learnt a lesson in the 
 Captivity which has entered into his very blood ; 
 and the idea of a Jew as an idolater is now 
 absurd. With such tenacity of life and character, 
 and such varied attainments, he is a force still 
 awaiting use in the Christian army. 
 
 The facts about Jewish Missions are as follows : 
 In Jerusalem there are whole congregations of 
 Christian Jews. In England a few years ago 
 there were SOOO Jews who had themselves been 
 converted to the faith, not the children of con- 
 verts. In Germany there are 5000 such. 
 
 It is well known that in most great cities 
 there are Jewish quarters. In London, in Spital- 
 fields and in Whitechapel, there are 110,000 
 Jews. In one parish of 6000 persons, 4500 are 
 Jews. It is one of the mysteries of mission life 
 that the two faiths most difficult to overcome 
 are those which hold with the utmost firmness 
 the first truth of Christianity — belief in the One 
 God who speaks to man, and whose voice we 
 have heard. Too few study Mohammedan and 
 Jewish problems with a view to enter upon the 
 work in those fields. 
 
The Jews 81 
 
 It is well that it should be known that in 
 London the very greatest care is exercised in re- 
 gard to the baptism of a Jew. Every case is laid 
 before the Bishop of London, who makes himself 
 personally acquainted with the facts before action 
 is taken. 
 
 Those who are engaged in work among Jews 
 speak also of their extraordinary ignorance of the 
 Old Testament, as well as of the interest they take 
 in the New Testament. It is remarkable that it 
 was a boy who was a Jew by faith who a few years 
 ago won Diocesan prizes in London for knowledge 
 of the whole Bible. We are told also that the 
 best persons to approach Jews on questions of 
 faith, in London at least, are not converted Jews, 
 but those who have always been Christians. 
 
 Englishmen, it is allowed, stand very high in 
 Jewish estimation as a race that does not oppress 
 them. 
 
 The student is referred to works by Rev. W. 
 T. Gidney of the London Jews' Society, especi- 
 ally " Missions to Jews " (16 Lincoln's Inn Fields, 
 6d.); and to the following remarkable articles : — 
 
 Quarterly Review, April 1902. 
 New Liberal Review, May 1902 : article by Mr. 
 Zangwill. 
 
 Spectator, May 10, 1902. 
 
CHAPTER X 
 
 AFRICA 
 
 Books recommended .' 
 
 "The Redemption of Africa." By H. P. Noble (2 vols. 
 
 Revell, 16s.). 
 " West African Studies." By Miss Kingsley (7s. 6d.). 
 " Life of Bishop Steere " (Bell, 5s. ). (Out of print.) 
 "History of the Universities' Mission to Central Africa." 
 
 By A. Anderson-Morshead (London Office of Society, 
 
 3s. 6d. ; cheap edition. Is.). 
 "Sierra Leone." By Bishop Ingham (Seeley, 6s.). 
 " Memorials of Mashonaland." By Bishop Knight Bruce 
 
 (Arnold, 10s. 6d.). 
 "Religion of the Africans." By Rev. H. Rowley (Wells 
 
 Gardner, 3s. 6d.). 
 " In the Lesuto." By Canon Widdicombe (S.P.C.K., 6s.). 
 "Hausaland." By Rev. C. H. Robinson (Low, 2s. 6d.). 
 "History of the Uganda Mission" (C.M.S., 2s. 6d.). 
 "Life of Bishop Hannington." By E. C. Dawson 
 
 (Seeley, 3s. 6d.). 
 " On the 'Threshold of Central Africa.'' By Collard 
 
 (Hodder, 16s.). 
 "South Africa:" "Story of the Nations '" Series. By 
 
 Theal (Fisher Unwin, 3s. 6d.). 
 " Life of Bishop Gray." (Longmans, 6s.). 
 "Fifty Years in West Africa." Rev. A. H. Barrow 
 
 (S.P.C.K., 2s.). 
 "The Transvaal as a Mission Field." By Rev. E. Palmer 
 
 (Wells Gardner, 2s.). 
 " Life of David Livingstone." By Blaikie (Murray, 2s. 6d.). 
 " Life of Bishop Callaway." By Miss Benham (Macmillan, 
 
 3s. 6d.). 
 " Sketches of Churchwork in Cape Town Diocese." By 
 
 Bishop Gibson (S.P.G., Is. 6d.). 
 
Africa 83 
 
 "Missionary Heroes." Bishops Gray and Mackenzie 
 
 (S.P.C.K., Id. each). 
 " Historical Sketches." Nos. V., VI., VH., XIII., XX., 
 
 XXI. (S.P.G., Id. each). 
 
 Introduction 
 
 From a missionary point of view, non-Christian 
 races may be divided into three classes. There 
 are the intellectual nations with or without sacred 
 books ; the races more or less uncivilised which 
 possess vitality, and are increasing in numbers ; 
 and, lastly, those who are not necessarily lower 
 in civilisation, but who seem to be dying out. Our 
 Lord made no distinction between any of these in 
 the great commission. Yet some good men seem to 
 consider that dying races may be neglected for the 
 more virile. That, however, is not the principle 
 upon which we act in our families. Will any one 
 dare to say to a mother : " Neglect that delicate 
 girl of yours for the others; she cannot live long." 
 The sick children of our common humanity need 
 the most careful tending if possible, since the time 
 is short ; and this is all the more an urgent duty 
 with dying nations, because it is the touch of the 
 white man which, as a rule, kills out the more 
 delicate race. Those against whom we argue do 
 not, of course, remember this fact, otherwise the 
 brutality of their sentiments would startle them. 
 Again, it is worth remembering that the decrease 
 in the numbers of certain native races has been 
 checked. Even if it were not so, just as we may 
 
84 Foreign Missions 
 
 learn the most priceless lessons of life from invalids 
 and from those who die young, so it is with mem- 
 bers of the short-lived races, for all of whom Christ 
 died. He who seeks for the one lost sheep until 
 He finds it, expects from us the same universal 
 compassion. To look deeper still, no race really 
 dies. They pass behind the veil, and we shall all 
 meet again. Let us imagine a question put to us 
 by Him who combines perfect love and perfect 
 justice : " Did ye not think these little ones worthy 
 of your care, although for them too I have died, 
 and live for evermore .'' " Speaking generally, in 
 Africa we pass from the first to the second divi- 
 sion, to virile races possessing enormous vitality, 
 and increasing in numbers. 
 
 Africa, for more than one reason, has claims 
 upon this generation. It may be called Queen 
 Victoria's continent, for it was in her reign that this 
 largest of all continents yielded up its secrets, and 
 chiefly through British explorers, and that enormous 
 areas of it were added to her dominions. Slave 
 emancipation was completed in the second year of 
 her reign ; Africa also gave her as Queen her greatest 
 pang, we believe, when Gordon's death was an- 
 nounced : and on the other hand, Africa has been 
 the scene of one of England's greatest ex- 
 ploits, namely, the regeneration of Egypt. In its 
 physical features Africa arrests attention. Though 
 three times as large as Europe, yet it has 6000 miles 
 less of coast-line, having few indentations, and 
 therefore has always been difficult to explore ; it is 
 
Africa 85 
 
 almost harbourless, and guarded in many places 
 by a fever belt fatal to Europeans. So it came to 
 pass that it was left undiscovered when Columbus 
 sailed west, and that the most remarkable river in 
 history, round whose mouth had gathered the oldest 
 known civilisation, has kept its sources practically 
 undiscovered till within the last forty years. It 
 seems like a fairy tale. 
 
 This continent has had one great advantage ; it 
 has been opened up in great measure by missionaries 
 and Christians. Livingstone, Gordon, Krapf, Reb- 
 mann, Stanley, Moffat, Mackay are great names, 
 to keep only to modern days. Missions form the 
 first history of large parts of Africa. The Univer- 
 sities' Mission and the Scotch on the East Coast; 
 Livingstone's journeys over enormous tracts ; the 
 C.M.S. on the Niger and Victoria Nyanza and west- 
 ward of it ; and Baptists on the Congo. It is some re- 
 paration for the share of the white man in the slave 
 trade. And as if it were in gratitude for this, the 
 race that has always " served " has given the only 
 coloured bishops to the Church of England and her 
 daughter Churches, all on the West Coast. World- 
 famous industrial missions are found in it (Lovedale, 
 for example), and some of the best missionary litera- 
 ture speaks of its problems ; probably by common 
 consent Bishop Steere's Life would take first 
 place, a book of gold in a small compass in refer- 
 ence to this continent. Possibly, too, the Uganda 
 Mission is the most wonderful of modern times, 
 whilst Africa's soil possesses the dust of some of the 
 
86 Foreign Missions 
 
 noblest men and women of the nineteenth century 
 — hundreds of God's best soldiers, for example, lie 
 in the graveyard of Sierra Leone — Livingstone and 
 his wife (Livingstone is now in Westminster Abbey), 
 Krapf's wife, Mackenzie, General Gordon, Steere 
 (buried in the old slave-market of Zanzibar), 
 Hannington, Mackay, Pilkington, Chauncy Maples; 
 and, in the far distance, Raymond Lull. If we 
 scan the still more distant past no continent seems 
 to become more endeared to us as Christians. It 
 was chosen as a place of safety for our Blessed 
 Master ; Israel began its life lessons there, Moses 
 being African born, and he married an African — 
 was she a negress ? (Num. lii.). And it is Africa 
 that gave to the Church one of its first and 
 most remarkable converts (Acts viii.). The African 
 Fathers are so great that they can hardly be 
 surpassed — Clement, Origen, Tertullian, Cyprian, 
 Athanasius, Augustine ; here too appeared the 
 Septuagint, and also the loveliest of the stories of mar- 
 tyrdom, that of Felicitas and Perpetua. On the other 
 hand, perhaps it is to the weakness of the Church 
 founded by Frumentius in Abyssinia ("an early 
 Livingstone ") that we owe Mohammedanism. If 
 it is so in some sense, then the completest wiping 
 out of any Christian Church, the destruction by 
 Moslems of the Church of North Africa, is a warn- 
 ing. The causes of such destruction are not easy to 
 weigh ; but one hypothesis is worth consideration. 
 North Africa possessed no Scriptures in the verna- 
 cular. No African Church possessing the Scriptures 
 
Africa 87 
 
 in its own language has fallen wholly into Moham- 
 medanism or paganism. Surely the continent which 
 has been the greatest scene of the slave trade of 
 modern times, and is now devastated by the evils 
 of drink, can accept no reparation short of the bless- 
 ing which comes from the knowledge and power 
 of the Only Begotten of the Father, to whom the 
 heavy-laden are bidden to come for rest. "The 
 negro has always served others ; he ought to be 
 very near the heart of Christ, and should stand first 
 one day." Looking at the sacrifice of our best, are 
 any inclined to ask the question put to a noble young 
 clergyman who was joining the Universities' Mis- 
 sion, and died in Africa : " Is Africa worth the sac- 
 rifice ? " said a. well-meaning friend. " HE is worth 
 it," was the answer. Does any one venture to pity 
 now the men and women who have died for Africa .'' 
 All the noble work done without admixture of selfish- 
 ness has been done by Christians, for scarcely any 
 others care for inferior races purely for their sake. 
 
 Missions in Africa 
 
 Speaking generally, Africa contains three great 
 races, besides aboriginals of a lower class. The 
 northern parts are inhabited by Arabic or Semitic 
 races. Then there comes a central zone stretch- 
 ing right across Africa and five hundred miles 
 deep. This is the negro belt. In the south is 
 the Bantu race. Each has its own language ; 
 
88 Foreign Missions 
 
 there is a fourth which is hard to classify, 
 the Hausa. 
 
 The northern regions need not delay us. 
 They are hardly open to English missions, France 
 being in possession. But it is worth noting that 
 Proconsular Africa used to have 18,000,000 in- 
 habitants — now it has one and a half millions. 
 To these regions St. Louis came and Raymond 
 Lull. Here there was a Mozarabic Liturgy (adap- 
 tive Arabic), and the region had so far retro- 
 graded that it was called Barbary — a name which 
 still lingers in the Berbers. Islam is strong here, 
 and makes great efforts to win the negro farther 
 south, and it is here we meet the Mohammedan. 
 It would appear that the Bantu races are in 
 no danger of becoming Moslems, and probably 
 soon there will be no Moslems south of the 
 equator. At present that religion extends down 
 the east coast along a narrow strip, and it has 
 conquered the Somalis, who are of mixed Arab 
 and Bantu blood. It is worth noting that the 
 north-east horn of Africa is the spot to which 
 Christian missions have hardly yet come. It 
 is a gap to be early filled. Turning to the negro 
 belt, which roughly is the region below the 
 Sahara and north of the equator, there are two 
 divisions of it, east and west. One of the most 
 
Africa 89 
 
 powerful races seems to be the Fulahs, who speak 
 Hausa, and have forced Islam upon the people. 
 But theirs is a weak form of Mohammedanism ; 
 there are few mosques and hardly any Korans, 
 and some Moslem Fulahs drink heavily. 
 
 If reference is made to the illustration of the 
 Indian railways in course of construction (page 
 71), then the part of the line which had to be 
 made through loose soil, where the best work 
 could not prevent destruction of the line, is in 
 some degree a parable of the Christian faith 
 among a negro race. For deep and sympathetic 
 insight into negro character and religion, the 
 student must turn to Miss Kingsley's works, 
 remembering also that she did not profess to 
 be an orthodox Christian, and consequently she 
 despaired of the African, considering that he 
 could never be raised to a true Christianity. 
 They are a light-hearted race. Phillips Brooks 
 said that the world would be infinitely the 
 poorer without these children of the world. 
 
 The problem may be stated thus : — All 
 negro religion is based on fear; spirits are 
 reverenced and worshipped, and they are chiefly 
 evil. Death is caused by the anger or malignity 
 of some spirit, and witchcraft flourishes, causing 
 the death of ten for every one dying from 
 
90 Foreign Missions 
 
 ordinary causes. The fact that fear broods over 
 these millions is one answer to those who think 
 it kinder to leave the negro to his superstition. 
 It is true, however, that many a negro suffers 
 in character by losing the restraints of his old 
 faith whilst he has not learnt that perfect free- 
 dom consists in bearing the yoke of Christ. It 
 is one of the difficulties of a transition period 
 perfectly well understood, and if there is to be 
 any progress it must be faced. Their faiths are 
 some form of Fetichism (Fetich is from feitico, 
 the Portuguese name for images or relics). "A 
 fetich is some material thing which is supposed 
 to contain a spirit, and this spirit, whether good 
 or evil, possesses ' supernatural powers.' " It is 
 to be remembered, too, that the character of the 
 negro is affected by the damp and enervating 
 climate in which he is chiefly found. It is im- 
 possible to work in such climates at the pace of 
 the Englishman in the temperate climes. With 
 the negro this has become proverbial : " Haste 
 is of the devil; tardiness from the All-merciful.'" 
 The favourite word in West Africa is " Joko," 
 meaning " sit down." The native fights in a 
 sitting posture, waiting for the enemy ; nor has 
 he any sense of time. What is needed is the 
 steady pressure of a strong discipline, just as in 
 
Africa 91 
 
 the treatment of children. It is of the utmost 
 importance that the ideas in the native mind of 
 Christianity and laziness should be kept apart. 
 Again, it is not clerks that are wanted, but farmers, 
 gardeners, carpenters, &c. The promotion of in- 
 dustrial work is at the root of the best mission 
 effort among such races, and especially in the case 
 of native teachers. These last stand in the 
 greatest danger of all. 
 
 The negro has not shown much missionary 
 spirit, yet let the student read Bishop Ingham's 
 "Sierra Leone" for the early history of that 
 colony, and for wise reflections on the peoples. 
 Also let him read without fail the touching 
 chapter entitled " The Finished Course," in the 
 C.M.S. history, vol. i., giving the record of work 
 and death in early days. Our experience has 
 been dearly bought. 
 
 But the earliest work of the English Church on 
 this coast was done by the S.P.G. More than 
 forty years before any others came, the Rev. T. 
 Thompson went to West Africa in 1752 ; it was 
 he who trained Philip Quaque, " the first convert 
 who ever received ordination since the Reformation 
 in the Reformed Church." He worked nobly till 
 1816, thus overlapping the C.M.S., who came in 
 1804, and have worked mightily in this field. 
 
92 Foreign Missions 
 
 Sierra, Yoruba, the Niger, Bishop Crowther and 
 the other African bishops, the recent attempt to 
 reach Hausaland and plant a chain of missions 
 across the eastern Soudan, are all points to 
 be studied ; also the West Indian Church Mission, 
 and that of the Church in the United States 
 carried on in Liberia. The Wesleyans have now 
 the largest mission on this coast. 
 
 The South African missions are bound up with 
 the histories of dioceses, almost all missions here 
 having been commenced by a bishop : as in Basuto- 
 land, Mashonaland, Lebombo, and elsewhere. 
 " Memories of Mashonaland " and " In the 
 Lesuto " are charming histories of healthy mis- 
 sion work. The mission in Basutoland is also 
 important on account of perhaps the greatest 
 African chief that South Africa has produced. 
 Moshesh was a great man, though he never 
 became a Christian. The story of Khama, who 
 is a Christian, is a noble chapter of South African 
 life. The general history of missions in South 
 Africa is as follows : the Moravians came in 
 1737, but left again, and returned in 1787. It 
 is well known that the Dutch Church was not 
 missionary, although a change has come over it, 
 in great part owing to the influence of the Rev. 
 Andrew Murray. A notice over the door of a 
 
Africa 93 
 
 Dutch church was : " Hottentots and dogs not 
 allowed in here." 
 
 The S.P.G. arrived in 1819, chiefly, but not 
 entirely, for the sake of colonists, and it has 
 built up the whole Church of South Africa, with 
 its ten bishops and their great work, and is practi- 
 cally the source of almost all the Church's mission 
 work here. The C.M.S. arrived in 1837. The 
 L.M.S. (Congregationalists) have done a noble 
 work. They appeared in 1816, with Moffat, and 
 Livingstone in 1841, who, about 1847, left them 
 to explore northward, and was the cause, first of 
 the Universities' Mission in 1859, and then of the 
 Scotch Nyassa Mission in 1874. The wonderful 
 combined industrial and mission work of Lovedale 
 and Kuruman is also theirs. 
 
 When it is remembered that the native races 
 of South Africa are among the finest in the 
 world, and are rapidly increasing in numbers, and 
 when it is evident that South Africa is to be a 
 great Anglo-Saxon empire, no part of the world's 
 mission field is of greater importance. Let the 
 student read Theal's South Africa, as recom- 
 mended, in order to get a comprehensive view of 
 the conditions of this vast land. 
 
 Monsieur Coillard's book has been added, in 
 order that churchmen may learn something of the 
 
94 Foreign Missions 
 
 spirit of a noble French Protestant Mission. 
 One is tempted to linger over these themes, 
 Lovedale is not the only successful industrial 
 mission. The English Church has two — at Keis- 
 kamma Hoek and at Grahamstown. The ex- 
 perience of all of them is, we believe, identical 
 as regards the capacity of the African and the 
 methods adopted for his welfare. " Do you 
 civilise or Christianise first?" Dr. Stewart of 
 Lovedale answers, " We avoid doing things twice 
 over. When the great change of heart and life 
 has come he is civilised." Natives have little 
 cause for work in their native state. As they 
 become civilised their needs increase. They do 
 not work as steadily as Europeans, and require 
 more time. Which is better, the heathen native 
 or the Christian ? No doubt about the answer 
 if the comparison be fairly made, good specimens 
 of both being taken. Do many native Christians 
 fall back ? The experience of Lovedale, gained 
 from thousands of examples, is that 4 or 5 per 
 cent, fall back. Is not slow progress made in 
 their conversion ? Yes, often ; to a great ex- 
 tent because of the absence of much religious 
 feeling of any kind in the native. The idea 
 of deep religious feelings and needs has to be 
 implanted. But the greatest obstacle in the 
 
Africa 95 
 
 way of conversion is the conduct of many Euro- 
 peans. Surveying the whole field, it must be 
 said that the Church in South Africa is hard 
 pressed to do its duty to colonists and to non- 
 Christians. It has to be largely helped still 
 by the S.P.G. 
 
 The student is advised to watch the progress 
 of the " Ethiopian Church " movement in South 
 Africa. A number of people professing to have 
 sprung from Ethiopian tribes formed themselves 
 into an Ethiopian Church under J. M. Dwane, 
 formerly a Wesleyan minister, who was made 
 a Vicar-Bishop by the Methodist Episcopal 
 Church. Uneasy in this position he approached 
 the Church of South Africa, and finally in 1900 
 Dwane and all his people were formed into the 
 " Ethiopian Order " within the Church. Dwane 
 himself was confirmed and ordained a Deacon, 
 and made Provincial of the Order. Each bishop 
 is now dealing with the Ethiopians in his own 
 diocese, gradually confirming them and preparing 
 their officers for holy orders. A great opportunity 
 has been well handled. 
 
 Let us pass to East Africa. Mission work on 
 the East CoAst and proceeding inwards towards 
 the lakes is carried out by four societies — two of 
 them owing their existence to the fervent zeal 
 
96 Foreign Missions 
 
 of Livingstone. The first was the Universities' 
 Mission, begun in 1859; this was followed by 
 the Scotch Church Mission to Nyassa ; then the 
 L.M.S. went northward to Tanganyika; lastly, 
 the C.M.S. went to the Victoria Nyanza. All 
 have done well, but space compels us to speak 
 only of our own missions. All students of 
 missions will have read of the Universities' 
 Mission begun by Mackenzie; its first history 
 was written by the Rev. H. Rowley. The latest 
 book is given in the list above, and to it the 
 student is referred. This mission has fared in 
 one respect as its older sister on the West Coast 
 fared — the deaths have been many. In spite of 
 past experience seventy-seven have died in forty 
 years. The cause has too often been overwork 
 and worry. These are certain causes of fever in 
 parts of Africa, and mission workers must be 
 wise. The Universities' Mission has been blessed 
 with great leaders ; it would be hard to find a 
 nobler list. Three bishops are bm-ied in Africa ; 
 one more in the sea off its coast. The agents 
 are unmarried, and simply receive enough to live 
 upon. Industrial work is a great feature of this 
 mission. Passing northward, the history of the 
 C.M.S. Mission to Uganda is so stirring that the 
 student will be familiar with it already. If not, 
 
Africa 97 
 
 he must read its history in the book published 
 by the C.M.S. It is wonderful in its inception 
 and in all its details and in its enormous pro- 
 gress, and still more because the expenses, except 
 the salaries of the white missionaries, are entirely 
 borne by the natives themselves. Just as the 
 Universities' Mission has been divided into two 
 dioceses, Likoma and Zanzibar, so the C.M.S. 
 Mission is divided into Mombasa and Uganda. 
 Already we are expecting the Gospel message to 
 penetrate deep into the forest region of Central 
 Africa, and join hands with other missionaries 
 now at Khartoum and looking southward. 
 
 The Church of England stands first in the 
 extent of her missions in Africa, but as against 
 all Anglo-Saxon non-Episcopal missions combined 
 she is left far behind. There are more than fifty 
 such in Africa, and twenty-two Roman orders. 
 The following is a brief account of their position : 
 On the Red Sea shores, no missions except a 
 small Roman one at Suakim. Lower Egypt has 
 many workers ; Upper Egypt at present only the 
 C.M.S. and Austrians. The regions of Dinkas, 
 Shilluks, Gallas, &c., south of Kordofan are un- 
 touched. In the Sahara there are Roman missions. 
 The whole West Coast has missions, but only on 
 the coast, except in the case of the Niger and of 
 
98 Foreign Missions 
 
 the Congo. The Niger is in the hands of the 
 C.M.S.; the Congo of the Baptists. 
 
 The gap which needs filling is Somaliland. It 
 is an immense region, and there is only one small 
 Swedish mission to the Gallas. Abyssinia is a 
 Christian country, but the type of the faith is 
 a strange one. 
 
 The opportunities in Africa are enormous. 
 The whole continent is now virtually thrown 
 open ; if the Christian missionary does not go 
 forward at once the traders will not remain 
 absent. It is not doubtful which of these ought 
 to give the first impressions of what we call a 
 higher race to African nations. 
 
 It is interesting also to note that so far as the Church 
 of England is concerned, the two greatest tasks in Africa 
 devolve upon the two great Societies in different parts of 
 the continent. In the north the C.M.S. have to fight 
 Islam in the only field where it is really growing in 
 strength. The hope is that the C.M.S. will build a chain 
 of mission stations from the Niger to Khartoum and 
 check the growth of Islam southward. (Missionary 
 Societies not in communion with us are about to begin 
 vigorous work in the Southern Soudan.) In South Africa 
 the S.P.G. has to help the Church in South Africa to make 
 the Bantu races into a Christian force, and to prevent 
 any of those racial struggles which are becoming so 
 serious a menace in the United States. 
 
CHAPTER XI 
 
 NORTH AMERICA 
 
 Books recommended in regard to the Indians of 
 North America : 
 
 "The Jesuits in North America." By F. Parkman 
 
 (Macmillanj 8s. 6d,). 
 ' lights and Shadows of a Long Episcopate.'' By Bishop 
 
 Whipple (Macmillaiij 7s.). 
 " Indians of Canada.'' By J. Maclean (Kelly, 3s. 6d.). 
 Pamphlets of the Indian Rights Association, 1305 Arch 
 
 Street, Philadelphia. Mr. Herbert Welsh, Sec. 
 "The Southern Workman." Magazine of the Hampton 
 
 Institute, Virginia, U.S.A. 
 "A Century of Dishonour." ) Little, Brown & Co., Boston. 
 "Ramona." > Ahout 6s. 
 
 Two books by Mrs. Helen Hunt Jackson, who has 
 
 devoted her life to the Indian cause. 
 The utterances of Bishop Hare of South Dakota. 
 The standard book is said to be "The American Indians." 
 
 By H. R. Schoolcraft, Buffalo. (Geo. Derby, one vol. 
 
 495 pp. 8vo.) 
 "Churchwork in British Columbia.'' By Rev. H. H. 
 
 Gowen (Longmans, 6s.). 
 
 The Red Indian 
 
 In North America there are two great mission 
 problems : one of them is common to the United 
 
100 Foreign Missions 
 
 States and to Canada, the other is peculiar to 
 the United States. 
 
 The common problem is the welfare of the Red 
 Indians. This race, which extends throughout 
 the two Americas with local variations, is by no 
 means a low type of humanity. Morally and in- 
 tellectually he is superior to the negro, although 
 he has not had the advantages, as well as many 
 of the disadvantages, of the negro. Being nomad 
 peoples, they have never been in close touch with 
 higher civilisation, but have fallen back before 
 the white man, generally contesting every inch of 
 the ground. It has been estimated that every In- 
 dian so killed has cost the United States 115,000 
 dollars. There have been three attitudes of the 
 white men towards them. First there was the 
 colonial period, when no ordered plan of dealing 
 with them was possible. White men fought the 
 Indians as best they could and settled on the 
 land. Then came the government period, when 
 treaties were made with Indian chiefs, but made 
 only to be broken. Constantly the treaty so 
 made was "for ever." The third period is the 
 present, which may be termed the reflective 
 period, brought on by the efforts of good men 
 who have espoused the cause of the Indians, and 
 have tried to rouse their countrymen to a sense 
 
North America 101 
 
 of the evils inflicted upon them. The solution 
 attempted up to the present is the formation of 
 reserves ; many of them are vast in area, one 
 consists of 1,500,000 acres. In the case of the 
 Navajoes, the reserve is half as large again as 
 the State of Massachusetts. Rations have also 
 been dealt out to them. These regulations have 
 been suggested by the idea that white men are 
 dealing with independent nations with whom 
 they have nothing in common, and whom they 
 desire to leave to their own laws and customs. 
 The wisest friends of the Indians, among the 
 wisest of whom must be placed the late Bishop 
 Whipple and Bishop Hare, consider that these 
 regulations are purely transitional. Indian life 
 cannot always be kept separate from Anglo- 
 Saxon life ; 260,000 Indians in the United 
 States cannot live as an independent nation 
 among 70,000,000 white men who are increasing 
 in numbers. The feeling is growing that the 
 system of reserves is doomed. It is impossible 
 to keep out white settlers from good land worth 
 cultivating, which is held by nomad Indians, and 
 but poorly cultivated by them. The pressure 
 of population is too great for this, and though 
 treaties were made in good faith in the past, 
 it is seen that events have been too much for the 
 
102 Foreign Missions 
 
 government. The latest plan is to give the 
 freehold of farms to the Indians, and to make 
 them inalienable for twenty-five years, but not 
 to place these apart from white settlements, but 
 among them, that Indians may come under super- 
 vision and be placed under the one law of the 
 land, so as not to create an Indian Church, but 
 to have one Church for all. The system of 
 rations tends to pauperise Indians and destroy 
 self-respect ; it is proposed to abolish it by 
 degrees. We are thankful to be told that 
 Christian men (few others really care for the in- 
 terests of such races) are gratified with the pro- 
 gress that is now being made ; for example, there 
 are more births than deaths in some of the re- 
 serves. It is quite possible, however, that the 
 actual progress made would not satisfy those who 
 are really ignorant of such problems, and do not 
 realise how long it must take to transform a 
 nomad race into a settled one, nor how heavily 
 the faults of the white man weight Indian well- 
 wishers, nor how often the first steps taken to 
 improve the Indian's condition are spoilt by 
 neglect — by houses badly built which destroy the 
 health of those who hardly know how to use 
 a permanent house, and who incur white men's 
 diseases but have no doctors. Again, it is 
 
North America 103 
 
 natural to press for too rapid an intellectual pro- 
 gress, although there have been already many 
 examples of cultured Red Indians, especially 
 in the ranks of the ministry. The wisest students 
 of this problem deprecate forcing the intellectual 
 side, and advocate an industrial education as the 
 best beginning. So alike are various races of 
 Indians that Bishop Anderson of Rupertsland 
 said that Bishop Stirling's Fuegians whom he 
 met in England might have been his own students 
 in North-west Canada. 
 
 The Red Indian may become one day a highly 
 educated race; he was quite as far advanced 
 when we first knew him as the Briton before the 
 Gospel message touched him. There are splendid 
 industrial institutions for these people. " Hamp- 
 ton" is for both negroes and Indians. The 
 " Carlisle " is for Indians alone. Very noble 
 efforts have been made by almost all Christian 
 denominations to raise this race. The student 
 should certainly read Parkman's book first ; it is 
 an amazing record of heroism. Zeisberger, the 
 Moravian, did a splendid work in the eighteenth 
 century. The Protestant Episcopal Church in 
 the United States has been among the foremost 
 for many years. In Canada the Church of Eng- 
 land and her daughter Church stand first in the 
 
104 Foreign Missions 
 
 extent of their Indian missions; and in Canada 
 the Red Indian seems to have been better treated 
 than in the United States. Doubtless this has 
 been owing to the fact that the pressure of the 
 white population has been nothing like so great in 
 the northern country as in the States. The 
 bitter lessons, too, have been learnt in the States, 
 and their effect is being put to good use every- 
 where. 
 
 The race is worth saving. There is a strength 
 and dignity and reticence in it which augurs well 
 for the future. It is worth noting that there 
 is no vocabulary of profanity in the Indian 
 tongues. 
 
 Throughout North America, both in what is 
 now the United States and in Canada, the S.P.G. 
 has done continuous work among whites, negroes, 
 and Indians, only retiring from the United States 
 region when it became an independent country. 
 The records dating from 1704 are deeply in- 
 teresting. Indians were evangelised especially 
 in South Carolina, New England, New York, 
 and in Ontario and British Columbia. Few are 
 aware that the first S.P.G., the actual name now 
 used by our present society, was inaugurated by 
 Cromwell in 1649 by a collection throughout 
 England, which resulted in a sum of dPl 2,000. 
 
North America 105 
 
 This society, which is undenominational, still 
 exists under the name of the New England 
 Company. The very existence of the Church 
 in what is now the United States and in Canada 
 is owed to our S.P.G. ; and in consequence it 
 may fairly claim to be the author of all the 
 mission work done by these churches. 
 
 The C.M.S. began work in North-west Canada 
 in 1822, and has prospered exceedingly. The 
 names of Anderson, Macray, Hunter, Horden, 
 Bompas, Ridley, are but a few out of many. 
 Some churchman should give us in one book 
 the vast experience gained in past years in 
 the mission fields of North America among 
 Indians. There appears to be no such work 
 in existence. 
 
 In 1903 the Canadian Church inaugurated a 
 Board of Missions representing the whole Church, 
 making the Church indeed the direct manager of 
 all her missions. The beginning thus made has 
 been most gratifying, and the first and most 
 beneficial result has been the response of Eastern 
 Canada to the call of the North- West to aid in 
 ministrations to the tens of thousands of immi- 
 grants into those regions. 
 
CHAPTER XII 
 THE NEGRO IN NORTH AMERICA 
 
 Books recommended : 
 
 " Black America.'' By Laird Clowes (Cassell, 6s.). 
 "The Future of the American Negro." By Booker 
 
 Washington (Putnam, 6s.). 
 Reports of Annual Conference at Hampton Institute, 
 
 Virginia, U.S.A. (Hampton Institute). 
 "The Southern Workman" (Magazine of Hampton 
 
 Institute). 
 "Black Jamaica." By W. P. Livingstone (Sampson 
 
 Low, 6s.). 
 " The Negro Question." By J. R. Maxwell, M. A., B.C.L., 
 
 of Merton College, Oxford (Fisher Unwin, 6s.). 
 Mr. Maxwell is a pure-blooded negro. His book 
 
 is worth reading, but not convincing. 
 "The Souls of Black Folk." By W. S. B. Dubois (M'Clurg, 
 
 Chicago, about 3s. 6d.). 
 " The Negro Church " (at Canta Univ. Press, 50 cents). 
 
 No Anglo-Saxon race has so tremendous a racial 
 problem before it as the Americans in the United 
 States have in their negro question. It is far 
 more serious than the Irish, or the Boer, or the 
 Indian question in the English empire. Nor is 
 there any question which is a better illustration 
 of the permanent difference between the Chris- 
 tian view and any other apart from Christianity, 
 
 106 
 
The Negro in North America 107 
 
 whether political or social. We pity the man 
 who hopes for a solution in America unless his 
 efforts are accompanied with the prayer, "Let 
 me see with Thine eyes and feel with Thine 
 heart, O Lord." To read the fair and con- 
 scientious report of one who writes from a purely 
 political or social standpoint fills us with despair. 
 There seems to be no remedy possible ; nothing 
 but a drifting towards revolt, or some terrific 
 outburst of racial feeling, which would be a 
 scandal to the world. The four solutions 
 ofiered : transportation to Africa, fusion of races, 
 surrender of the Southern States to the negro, 
 education — all seem impossible. The student is 
 advised to read Mr. Clowes' report to the Times 
 in the book mentioned above in order to realise 
 the situation. Then let him turn to the Chris- 
 tian side and read Mr. Washington's book and the 
 deeply interesting reports of the conferences at 
 Hampton, where Christian people face honestly 
 all the difficult problems ahead. Mr. Livingstone's 
 book is from the same standpoint, and faces the 
 negro problem in the West Indies, where, how- 
 ever, the difficulties are not a fraction of those 
 in the States. Those who work for the negro 
 are aware that they will not see the perfect fruit 
 of their labours, but are laying foundations for 
 
108 Foreign Missions 
 
 others to build upon. They have, however, the 
 hope of success, because it is work for those who 
 are of the one blood, a fact which only the 
 Christian is prepared to accept. Others are either 
 hopeless or antagonistic, or merely draw character 
 sketches of the negro in his weaknesses. " No- 
 thing but the infinite pity is sufficient for the 
 infinite pathos" of this subject. The initial mis- 
 take, to which almost all present difficulties are 
 attributable, was the granting of the franchise to 
 the negroes when they were emancipated from 
 slavery. This was a right that should have been 
 reserved for the day when the negroes were in 
 any sense ready for the boon. Unfortunately the 
 American constitution did not permit such delay. 
 Brought to America by force under a vile system, 
 they have increased enormously, and now refuse 
 to leave the country even if it were a practi- 
 cal possibility. The United States Government 
 would find it an impossibility to transport to 
 Africa merely the annual increase of this race. 
 In 1920 it is calculated that in these States the 
 negro will number 17,400,000. The race will 
 stay in America, and Christianity alone can pre- 
 vent a collision between white men and black. 
 Mere secular education does not seem to soften 
 the antagonism between them. The fact that 
 
The Negro in North America 109 
 
 Mr. Booker Washington dined with the Presi- 
 dent (the first negro ever admitted to the privi- 
 lege) provoked an outburst all over the Southern 
 States, although a New York paper termed the 
 negro guest " our most distinguished Southerner." 
 He is the head of the Tuskegee Industrial Institu- 
 tion for negroes. 
 
 It is to be remembered that the negro of 
 to-day in America is the outcome of 250 years 
 of slavery, especially on the moral side ; and 
 here every one will admit that Christianity alone 
 has the solution in its hands. The follow- 
 ing are a few facts for the student : — In eight 
 Southern States the negro problem requires atten- 
 tion; in three of them — Louisiana, Mississippi, 
 and South Carolina — the black is in a majority. 
 The whites tend to leave more and more, for 
 the climate does not suit them, and there is no 
 white immigration. The leaders among the 
 negroes themselves admit that the criminal sta- 
 tistics are against them. Their own remedies 
 are to lead the negro as far as possible from the 
 cities to the country, and to press industrial 
 education in every way. The lack of it has been 
 painfully apparent in Liberia, Hayti, and San 
 Domingo, where the negro has not progressed. 
 One obvious reform is the abolition of the present 
 
110 Foreign Missions 
 
 domestic conditions of life, for 75 per cent, of 
 the negroes in the Southern States live in one- 
 room huts under a lien system of crops and on 
 rented lands. It will take many years before 
 the standard of living is raised. This people also 
 lacks all knowledge of hygiene, yet his vitality 
 saves him from certain maladies. For example 
 he does not easily catch yellow fever, nor scarlet 
 fever, nor diphtheria, but he is a victim to tuber- 
 culosis. In the desire to benefit his race the 
 negro is not strong yet ; the life of sacrifice has 
 to be kindled in him, and nothing can do it but 
 the power of Him who sacrificed Himself for all 
 races of whatever colour. In one sense the negro 
 question in North America is not a missionary 
 one, for probably all negroes in the States are 
 nominally Christians ; yet there is no more needed 
 mission work than the solution of this problem 
 to avert danger from a great country, and to 
 make the great reparation for the sins of the 
 slave trade. Just as in China the removal of 
 the yellow peril can only come through the 
 spread of the spirit of Christ, so in America it 
 is a true Christianity which is the only hope for 
 whites and blacks alike. 
 
CHAPTER XIII 
 HALF-CASTE POPULATIONS 
 
 Essays recommended : 
 
 "Phenomena of Hybridity in the Genus Homo." By 
 
 Dr. Broca (Longmans). 
 "Plurality of the Human Race." By G. Pouchet 
 
 (Longmans). 
 
 Both out of print, but to be obtained second-hand. 
 
 The student of missions meets with this problem 
 in every direction. It usually perplexes him, and 
 sentimentally he is against the unions between 
 two very different races ; and usually he hears 
 disparaging remarks about half-castes. There is 
 no doubt that sentiment is a very important 
 factor in life. But it is also true that the subject 
 of hybrid races deserves study. The essays men- 
 tioned are recommended, and the following reflec- 
 tions may be useful in regard to a subject which 
 needs to be far more thoroughly investigated than 
 it has been up to the present. 
 
 All races of mankind, it is believed, are fertile 
 
112 Foreign Missions 
 
 in their unions one with another ; and the existing 
 races of the world have come to be what they are 
 by a process of evolution, by constant experi- 
 ment, largely unconscious as regards the races 
 themselves. Nature checks advances or attempts 
 in certain directions. But it is worth remember- 
 ing that there is no such thing as a pure race on 
 the earth, nor, so far as we know, has the process 
 of evolution ceased. There is no finality in race- 
 building, and it may be that there are surprises 
 in store for Anglo-Saxons. God may need the 
 Turanian next to accomplish His will, or some 
 new race may develop the gift of progress and 
 the vitality needed to become a leader among the 
 nations. No one, of course, can fail to see upon 
 what racial lines the truest progress has pro- 
 ceeded up to the present, but at the same time 
 we have all noted the fact that nations possessing 
 the highest gifts suddenly ceased to advance, and 
 fell back into obscurity, or were absorbed among 
 other peoples. History may repeat itself, and the 
 foremost nations of to-day may retrograde, giving 
 place to some new combination which may be 
 now in the process of being made. We are on 
 right lines when we view the half-caste problem 
 from this standpoint. Sentiment may be against 
 certain unions between differing races, but there 
 
Half -Caste Populations 113 
 
 is nothing contrary to nature in it, nothing 
 wrong. In the Church of God there is a place 
 for every race, and for the mixed bloods of any 
 races. The late Bishop Whipple was asked 
 whether he would forbid unions between his 
 white people and the Red Indians, both being 
 Christians and morally good. His answer gives 
 the key to many such problems : " I would settle 
 the question precisely as I would with reference 
 to our own people, that it is a grave mistake for 
 a refined and intellectual man or woman to marry 
 one who is in any respect inferior owing to special 
 environment." Put thus the matter falls into line 
 with other perplexities regarding marriage, but 
 with its own special interest as a race problem. 
 Those who have studied this subject seem to 
 agree that races which have developed in speci- 
 ally opposite directions, owing to climate and 
 education, are the least fitted to unite. In North 
 America the union which is not generally success- 
 ful is that of the Anglo-Saxon with the negro, 
 the offspring of which is termed a mulatto. On 
 the other hand, in South America it is found that 
 the union between the South European Aryan — 
 a darker race — and the negro produces a better 
 type of offspring. But there are other elements 
 in this problem. In many countries the unions 
 
 H 
 
114 Foreign Missions 
 
 between two races are not between the best types 
 of the races, and the children do not possess moral 
 advantages. Here we leave the subject, in the 
 hope that it may be taken up by those who are 
 qualified to deal with it. 
 
CHAPTER XIV 
 
 SOUTH AMERICA 
 
 Books recommended : 
 
 " Las Casas." By Arthur Helps (Bellj 3s. fid.). 
 
 " From Cape Horn to Panama." By R. Young (South 
 
 American Miss. Soc, 2s. 6d.). 
 " Protestant Missions in South America " (Student 
 
 Volunteer Movement^ New York, about 3s.). 
 " Work among the Indians of the Paraguayan Chaco.'' 
 
 By Mr. Grubb (South American Miss. Soc, 2s. 6d.). 
 " Mission Work among the Indians of British Guiana." 
 
 By H. Brett (S.P.C.K., 3s.). 
 Prescott's works, for the Spanish conquests. 
 
 InteodUCTION 
 
 The history of South America begins with the 
 Spanish period ; and Spain is associated in our 
 thoughts in regard to this continent with deeds 
 of cruelty and rapacity. Yet it is also true that 
 the noblest figure that has ever appeared in South 
 America was a Spaniard also. No one should fail to 
 read the life of Las Casas. Indeed it is difficult to 
 escape from the charge of gross exaggeration in 
 attempting to estimate the position of this man as a 
 pure and lofty character, endowed with the highest 
 qualities of mind and heart. " Historian, man of 
 letters, colonist, missionary, theologian, ruler of the 
 
116 Foreign Missions 
 
 Church, man of business, observer in the domain of 
 natural history and science, apostle of the Indies." 
 He was certainly all this. There are not many names 
 in all Christian history which can stand beside his, 
 whilst the steady strength of his constitution carried 
 him to ninety-two, and he died in harness, doing 
 some of his best work after ninety. All through his 
 life, though he was the friend of the greatest men 
 of his day, he had no one like-minded to work with 
 him, the result being that men who were not fit to 
 stand before him were able to foil his plans. Yet this 
 great man, who devoted seventy years to the interests 
 of the Indians, is generally known for one act — the 
 introduction of African slaves into South America. 
 It is a half truth which has clouded the reputation of 
 a truly noble man. He saw his Indians fading away 
 in the mines, and the Spaniards promised him to 
 release them all if each mine-owner might import 
 twelve Africans and no more as substitutes for the 
 Indians. Knowing the greater strength of the 
 negro, for they were already there, he consented, and 
 ever afterwards repented an act which led to a great 
 slave traffic. It is a significant fact that he was 
 compelled to retire into a monastery and was not 
 even permitted to preach in those years, from 1522- 
 1530, during which Mexico, Peru, Guatemala, and 
 Nicaragua were being overrun. 
 
 To the average reader of missions. South America 
 is almost an unknown land, yet nowhere do we find 
 truer types of Christian heroism. To confine our- 
 selves to English churchmen, we have the splendid 
 
South America 117 
 
 record of Allen Gardiner's life. He has been called 
 the Gordon of South America, holding an outpost 
 and dying before the succour came. He might from 
 another point of view be termed the Henry Martyn 
 of South America, for though he actually accom- 
 plished little in his own lifetime, his burning 
 devotion lit a candle which will never be put out, 
 proving that what the Church of God needs above 
 all things is intensity. Henry Martyn said in 
 India : " Now let me burn out for God." But he 
 asked for an impossibility. Lives like his and 
 like Gardiner's cannot burn out ; they are enduring 
 possessions, the beacon lights of the Church. 
 
 In the north of the continent we possess the 
 noble record of the episcopate of Bishop Austin, for 
 more than thirty years the Bishop of British Guiana, 
 and of the work of Brett under him among the Indians. 
 More recently we have the gallant labours of Mr. 
 Grubb among the Indians of the Paraguayan Chaco. 
 
 This continent ought to be watched by the mis- 
 sionary statesman. It bids fair to rival Africa as 
 the future home of a huge population. At present 
 there are 30,000,000, chiefly half-bloods, 6,000,000 
 however being Indians. It must be confessed that 
 the continent is in a debased condition. Rome is 
 in possession, and is at its worst. Few documents 
 contain such plain speaking as one of Leo XIII., ad- 
 dressed to the clergy of one of the American repub- 
 lics, to be read in " From Cape Horn to Panama." 
 Fresh populations when immigration sets in with 
 vigour ought to have purer teaching. It is an 
 
118 Foreign Missions 
 
 enormous continent. Brazil alone is larger than the 
 United States, and the basin of the Amazon has 
 50)000 miles of navigable waters. 
 
 Missions in South America 
 
 Allen Gardiner's career takes us to the southern 
 limit of the continent. It has been helpful to the 
 mission cause everywhere that a highly educated 
 English naval officer should have been the first 
 to attack one of the most desolate regions of the 
 earth, containing a very small Indian population. 
 "Why this waste!" many would exclaim. The 
 answer is that Gardiner followed the example of 
 Him who has told us that it is a divine thing 
 to go after the one straying sheep. We are 
 proud that he was an Englishman who cared for 
 Christ's sheep who had been overlooked by others. 
 It is just this which makes the light of Gardiner's 
 life burn so brightly and called forth the en- 
 thusiastic approval of Charles Darwin. The 
 story is well told in "From Cape Horn to 
 Panama." Gardiner visited Tierra del Fuego in 
 1844. He returned to settle in 1851, and was 
 found dead with his party, eight in all, the cause 
 of their death being the delay of the ship that 
 was to have brought him his supplies. 
 
 Nor was this the only tragedy. A few years 
 
South America 119 
 
 afterwards a whole mission party, seven in num- 
 ber, were murdered by the natives. Gardiner 
 had hoped to have evangelised the Araucanian 
 Indians who live in Chili, and wrote to them 
 from Banner Cove, in Tierra del Fuego. Fifty 
 years later his wish was fulfilled, and his wife 
 lived to see a flourishing mission among these 
 people. 
 
 The mission begun by Gardiner's efforts deve- 
 loped into the South America Missionary Society, 
 but it must be confessed that it has received 
 quite an inadequate amount of support. The 
 workers were thirty-five in 1880 and seventy-five 
 in 1900 ; but the income only rose from ^11,833 
 to d£'14,178. The society is doing for South 
 America the work which the S.P.G. is doing in 
 other parts of the world — it ministers to the white 
 population as well as to non-Christians. In all 
 parts of the continent it has thirty missionary 
 chaplaincies, and no work can be more necessary. 
 It also has healthy missions among the Araucanian^ 
 and among the Indians of the Paraguayan Chaco. 
 The Araucanians are the finest native race in 
 South America, so brave that the Spaniards failed 
 to conquer them, and they retained their inde- 
 pendence in Chili till sixteen years ago. It is 
 gratifying to learn that the government of Chili 
 
120 Foreign Missions 
 
 pursues an enlightened policy towards Indians, 
 and that the Araucanians enjoy their freedom as 
 part of the republic. On the other hand, drink 
 is working havoc among them. 
 
 The lover of missions is advised to read the 
 account in the Society's book of the mission in 
 the Grand Chaco. The country for a great part 
 of the year seems to be one vast swamp, yet the 
 missionaries pursue their work with an energy 
 beyond all praise. 
 
 The history of the missions in the north is 
 briefly as follows : — 
 
 The C.M.S. began work in British Guiana in 
 1829, and carried it on for twenty-seven years, 
 after which they retired. 
 
 The S.P.G. came in 1835, and have laid the 
 foundations of permanent Church life among 
 whites and blacks. Bishop Austin was conse- 
 crated in 1842, and has left a noble record in 
 an episcopate of more than fifty years. It was 
 during his life that the Rev. W. H. Brett did 
 his great work among the Indians. 
 
 The evangelisation of the Indians in these 
 regions has chiefly been the work of the English 
 Church and her daughter in British Guiana. 
 Her work among the Chinese in this colony has 
 also met with signal success. 
 
South America 121 
 
 There are thirty-five societies at work outside 
 the English Church, and besides the Protestant 
 Episcopal Church of the United States, which is 
 established in the south-east of Brazil under a 
 bishop. The territories that most need workers 
 seem to be Brazil, Peru, and Bolivia. It is worth 
 asking whether, if the Monroe doctrine holds in 
 politics, the claims of South America are not one 
 of the first duties of our brethren in the States, 
 not to the exclusion of others, but as a very direct 
 call of God. 
 
 The history of the Church in the West Indies 
 is not generally included in the category of work 
 among non-Christians. Yet there are Indians in 
 Honduras, which is part of the province, and 
 there are large numbers of East Indians and 
 Chinese. But the real problem here is the negro 
 question ; the vast majority of Church people 
 are coloured; and since emancipation a great 
 many have lived in scattered farms all over the 
 country, as for example in Jamaica, making the 
 work very heavy for a small number of clergy. 
 The accounts given of the way in which the 
 means of grace are valued in a diocese like Trini- 
 dad are wonderful. Students must read the story 
 of Codrington College in the S.P.G. History, or 
 
122 Foreign Missions 
 
 the Board of Missions report. Founded in 1715, 
 it has an inspiring past, and is certain to have a 
 great future. The manner in which the slaves on 
 the Codrington estate were prepared for emanci- 
 pation is a lesson in Christian statesmanship. 
 From this college also there has sprung from out 
 of the coloured races themselves a mission to the 
 West Coast of Africa, on the Rio Pongas. The 
 history is published by the S.P.C.K. 
 
 But perhaps the most instructive lesson for the 
 Church is the difficulty which the West Indian 
 Church had to face from the fact that it was an 
 Established Church in the past, with large State 
 aid, whilst its chief members were planters and 
 slave-owners. We can imagine how such tradi- 
 tions made it hard to oiFend the white popu- 
 lation by paying sufficient attention to the 
 slaves, or by attempting to make master and 
 slave equal in the house of God as brothers, 
 in spite of colour or position. The task of 
 freeing herself from the fear of man and from 
 carnal policy in such a situation is what the 
 Church had to face, and she succeeded at last. 
 But it must be confessed that non-Episcopal 
 missions, not having these difficulties, were more 
 active for years in mission work among the 
 coloured populations. 
 
CHAPTER XV 
 
 AUSTRALASIA AND THE SOUTH SEAS 
 
 Australasia has been the last of the continents 
 to be occupied by white men. Lying far out of 
 the track, it was first used as a dumping ground 
 for English criminals, just after the United States 
 had gained their independence. But though our 
 race took possession of Australia in 1787 without 
 a prayer, and looking upon the chaplain who 
 accompanied the ships as a needless encumbrance, 
 still the sequel gives cause for thankfulness. 
 Samuel Marsden is one of the earliest names in 
 Australian history : good men were from the 
 first attempting to raise the tone of the white 
 community. Nature as well as the dismal com- 
 mencement seemed against man. No continent 
 contains such forlorn stretches of country, with 
 such vast deserts and ghost-like trees. Australian 
 poetry is nearly always sad in tone, and in the 
 minor key, unless it is dealing with the mining 
 rush or with horsemanship. The discovery of gold 
 helped the country immensely by bringing in a 
 
 123 
 
124 Foreign Missions 
 
 new population and sweeping away the traces of 
 the convict system. Australians now take their 
 place among the brothers of the English race 
 with their own special characteristics — a hardy, 
 self-reliant people, trained in a school which calls 
 out great qualities and makes splendid soldiers. 
 
 Our race found itself in possession of a continent 
 almost as large as Europe, inhabited by natives 
 scattered over its face leading a nomad life. 
 There was no desire upon the part of the white 
 men to hurt the native, but as the land was 
 taken up for cattle and sheep, the black saw his 
 food disappearing before his eyes. He could not 
 go further back without danger, for all Australia 
 is divided between native tribes, each of which 
 has to keep within its own boundaries on pain of 
 death. So when the native saw the game vanish- 
 ing from his tribal area he either attacked the 
 white man for his intrusion, or he killed the 
 cattle that had taken the place of the wild 
 animals. Being uncivilised, he often killed more 
 than he needed. Nor could Government inter- 
 fere in the early days any more than in North 
 America. The power of the law did not run far 
 inland, and settlers were a law to themselves, 
 and pushed onward, carrying their lives in their 
 hands. 
 
Australasia and the South Seas 125 
 
 The black of Australia has fine qualities. He 
 never tortures a foe, is very kind to his children 
 and his dogs, and is by no means destitute of 
 intellectual capacity. His marriage system is 
 one of the most intricate in the world. There 
 seems to be a strong Malay element in him ; and 
 the blacks of the interior are tall, powerful men, 
 with long black beards and hooked noses. They 
 make magnificent stockmen and trackers ; indeed 
 the great runs of the interior depend very largely 
 upon their native servants. And the wise settlers 
 realise that they must humour their retainers when 
 the desire to wander comes back to these nomads. 
 They will return after a few weeks of wild life. 
 Some masters have already recognised the duty of 
 supporting the whole tribe that is located upon 
 the lands they have taken up, realising that they 
 cannot leave them untended, and that they have 
 no right to expel them. The Bishop of Carpen- 
 taria advocates this adoption of the whole of the 
 natives found upon a run, and to make it part 
 of the law of the land that the settler should 
 be responsible for their good conduct, whilst he 
 himself is held responsible for his behaviour to 
 them. 
 
 In Tasmania the last pure-blooded native died 
 in 1876 ; not because white men in Tasmania 
 
126 Foreign Missions 
 
 behaved worse than those in Australia. The 
 natives of Tasmania were never very numerous, 
 and it was not possible for them to get away 
 from the white man. Tasmania is smaller than 
 Ireland and densely bushed, and Australia is 
 almost as large as Europe. The Government 
 did its best, even to the extent of deporting the 
 remnants of the tribes to a large island full 
 of game in the Bass Straits. But the experiment, 
 though well meant, was a failure. The half- 
 castes in the same islands are increasing in 
 numbers, and have always been under the spiritual 
 charge of the bishops of Tasmania. 
 
 In Australia the blacks are believed still to 
 number 100,000. In the west a good work has 
 been done among them by the Roman Catholics ; 
 in the north and central districts the German 
 missions have done excellent work ; the New 
 Testament has been translated into one of the 
 native languages, and as much as ,£150,000 has 
 been spent on five mission stations. Part of this 
 money, however, has been given by friends in 
 Australia. The earliest attempts to reach the 
 blacks, by a separate mission, were made by the 
 C.M.S. An auxiliary C.M.S. was started in 1825, 
 with Samuel Marsden as president and Sir T. Bris- 
 bane as patron, and Government gave reserves 
 
Australasia and the South Seas 127 
 
 of 10,000 acres. But no work was actually done 
 till 1831, when the home Grovernment offered 
 .fSOO a year for the salaries of two clergymen. 
 A beginning was made at Wellington Valley 
 and Moreton Bay, though we do not hear 
 actually of baptisms. Difficulties arose, and the 
 mission was withdrawn in 1842. For details 
 the C.M.S. Record from 1834-39 must be read. 
 
 In 1850 the Anglican Communion inaugurated 
 a Board of Missions for Australia and Tasmania, 
 to include work in the South Seas, Bishop 
 Selwyn being one of the six bishops who met in 
 Sydney at that time. Many dioceses have made 
 efforts within their own areas among natives, 
 Chinese and aliens. Of late years the most im- 
 portant work among Australian natives has been 
 done at Bellenden Ker, a reserve of 100,000 acres 
 given for the purpose of a mission to the Anglican 
 Church, near Cairns in North Queensland. The 
 name of Gribble is bound up with this venture, 
 which has met with signal success. Many of the 
 natives have even settled upon the land and are 
 learning to farm. The Government of Queens- 
 land looks upon this station as the best in the 
 State, and is prepared to make further grants of 
 land as native reserves if the Church will find the 
 workers. But it must be confessed that it is 
 
128 Foreign Missions 
 
 hard to discover qualified persons who have the 
 goodwill and sympathetic insight needed for suc- 
 cess. The diocese of Brisbane is now undertaking 
 a post in Fraser Island, which is also a Govern- 
 ment reserve. The Director of Education in 
 Queensland, which with West Australia is the 
 chief home of the blacks, has placed all schools 
 intended for native children under a separate 
 administration because the State School system 
 in this State is secular, and it is obvious to this 
 State official that work among natives must be 
 upon a religious basis. About 1000 children are 
 in such schools. 
 
 The Chinese have not been forgotten in Aus- 
 tralia, especially in Sydney and Melbourne, where 
 there are colonies of them. This work has been 
 of late taken over by the Church Missionary 
 Association, an independent society in union 
 with the C.M.S. Except for the efforts of the 
 CM. A. (which sends large sums annually to 
 India and China together with many devoted 
 workers, and also labours among the Chinese 
 in Australia), mission work is generally done 
 under a Board of Missions representing the whole 
 Church, the C.M.A. having their representatives 
 upon it. In 1894, after a Church Congress, the 
 Church determined to inaugurate a self-denial 
 
Australasia and the South Seas 129 
 
 movement, which resulted in an extra sum of 
 iPSOOO being collected, chiefly for Australian 
 special missions. In 1900, at the jubilee of the 
 Board of Missions, the Church again made a 
 special effort, and a sum of £9660 was collected 
 as a jubUee offering, £84*00 of which was pre- 
 sented to God in Sydney Cathedral on St. 
 Bartholomew's Day, in the presence of twenty 
 bishops and the general synod and a vast 
 congregation. The occasion was the consecra- 
 tion of the first Bishop of Carpentaria for a 
 new missionary diocese comprising the northern 
 regions of Australia. The whole Church gave 
 nine days to the consideration of her mission- 
 ary problems just before the meeting of her 
 general synod ; and it is believed that the 
 custom of considering the welfare of missions 
 before the commencement of each session of the 
 general synod will henceforth become the rule. 
 It is cheering to know that the ordinary income 
 of the Church for her missions in 1900 exceeded 
 that of 1899 by ^£"260, in addition to the jubilee 
 offering of nearly ^£'10,000. Among the old- 
 established dioceses that of West Australia has 
 the most difficult mission problems to solve. 
 Containing 1,000,000 square miles, one-third of 
 Australia, it has had to meet the needs of tens of 
 
 I 
 
130 Foreign Missions 
 
 thousands of miners, and has immense tracts in- 
 habited by natives almost untouched as yet by 
 Christian influences. The Government has pro- 
 vided large reserves, one being nearly 1,000,000 
 acres, but it is difficult to find those who will give 
 themselves to work for the welfare of the natives 
 and to live among them. There are well-managed 
 orphanages and industrial farms under the Church 
 near Perth. 
 
 The diocese of Carpentaria is second to West 
 Australia in size, and contains 40,000 natives, 
 some of whom have not yet seen a white man. 
 There are also at Thursday Island Japanese and 
 Chinese ; the list of nationalities gives 150 repre- 
 sented in that strange place, of course often 
 represented by only one person. The Bishop of 
 Carpentaria has lately ridden from Port Dar- 
 win to Adelaide along the telegraph line, the 
 distance between points of railway being 1300 
 miles — the first minister of the Gospel to study 
 the native question on the spot, and to minister 
 to the telegraph officials. It is certain that if 
 God spares the life of this devoted bishop, Aus- 
 tralia will have good cause to be thankful for 
 his help towards the solution of the difficulties of 
 native questions in that continent. 
 
Australasia and the South Seas 131 
 
 New Guinea 
 
 In 1891 the General Synod of Australia took 
 upon itself a mission to New Guinea, and the 
 Government divided the British territory into 
 three portions — leaving to the L.M.S. all the 
 southern shore, giving the islands adjacent to 
 New Guinea to the Wesleyans, and oiFering the 
 eastern shore to the Anglican Church. Maclaren 
 opened the mission, and gave his life to the cause, 
 dying in New Guinea. The first bishop was 
 consecrated in 1898, and the progress of the 
 work since his advent is one of the brightest 
 features of Australian Church life. Upon the 
 tenth anniversary of the mission the bishop gave 
 an address which will rank with the best utter- 
 ances of our statesmen missionary bishops. 
 
 The New Guinea Mission bids fair to be one 
 of the noblest the Church possesses, for wisdom 
 of method and burning devotion. It is needless 
 to say that industrial work is one of the founda- 
 tion principles ; no native Christian is permitted 
 to be an idler. The mission has placed the first 
 lighthouse on that part of the coast; and the 
 Governor of New Guinea has more than once 
 confessed that such wise mission work is an 
 inestimable boon to the land. New Guinea has 
 
132 Foreign Missions 
 
 had an exceptional advantage in having had for 
 its governors men who have been devoted to the 
 welfare of the natives, and have developed the 
 country for the native, not for the white man. 
 Labour traffic has always been forbidden ; and 
 the missions have entered the country while it 
 has been as far as possible unspoilt by the 
 white man. 
 
 To the man of the world the New Guinea 
 native may be just a savage, scarcely a human 
 being, a person to be made use of if necessary, 
 but one who has no more claim upon his sym- 
 pathy than a dog, scarcely so much. The 
 Christian's position is given in the following 
 words of Bishop Westcott : " ' Do you really 
 mean,' some one asked me, ' that the savage 
 is your equal ?'' 'I believe,' was the only 
 answer that could be given, ' that Christ died 
 for him, and bore his nature to the Father's 
 throne.'" 
 
 For all papers referring to the special Aus- 
 tralian Missions application is to be made to the 
 Secretary, 77 Queen Victoria Markets, George 
 Street, Sydney. 
 
Australasia and the South Seas 133 
 Melanesia 
 
 Books recommended : 
 
 "The Life of Bishop G. A. Selwyn " (Gardner, 7s. 6d.). 
 "The Life of Bishop Patteson" (Macmillan, 12s.). 
 "The Life of Bishop John Selwyn" (Isbister, 7s. 6d.). 
 "The History of the Melanesian Mission." By E. S. 
 
 Armstrong (Isbister, 10s. 6d.). 
 "The Light of Melanesia." By H. H. Montgomery, 
 
 Bishop of Tasmania (S.P.C.K., 3g. 6d.). 
 "The Life of a Melanesian Deacon." By Clement Marau 
 
 (S.P.C.K., Is.). 
 "In the Isles of the Sea." By Miss Frances Awdry 
 
 (Bemrose. 5s.). 
 "History of the New Guinea Mission." By Rev. G. 
 
 Copland King (S.P.G., 6d.). 
 
 The South Seas are inhabited more than any 
 other large area by races which are supposed to 
 be dying out, delicate races, very far from being 
 deficient in intellectual power, living in regions 
 which have seemed fairy lands to many imaginative 
 minds. No one can describe the South Seas who 
 has not seen them, and at last they have found 
 a writer who has done for the South Pacific what 
 Walter Scott did for Scotland. It is difficult to 
 believe that any one will excel R. L. Stevenson 
 in his delineation of South Sea life. It is one of 
 the blessings vouchsafed to Australia that a 
 continent so full of vast and dry plains should 
 have had scattered near its shores the countless 
 coral islands with their wealth of foliage and 
 charm of colour. The Anglican Church has but a 
 
134 Foreign Missions 
 
 very small portion of the South Seas to evangelise. 
 Our mission, though excellent in quality, stands 
 very low down indeed in size and extent. Let 
 any one look at Oceania, and mark off the area 
 of our Melanesian Mission and judge for himself. 
 And yet, though it is comparatively small in 
 extent, even after fifty years we have not touched 
 some large islands at all. Bishop Selwyn made 
 a kind of tacit compact with other religious de- 
 nominations not to enter upon their spheres of 
 action, since there was room for all. The two 
 denominations which have done a very great 
 work in the South Seas are the Wesleyans 
 and the Congregationalists (L.M.S.). Speaking 
 generally, their native Christians, with those of 
 the Presbyterians, number about 160,000 in these 
 seas compared to our 14,000. It is well that 
 this fact should be brought home to all friends 
 of the Melanesian Mission. Our people are a 
 mere handful in the South Pacific. The whole 
 of the rest of the islands are in the hands of the 
 L.M.S., the Wesleyans, and the Presbyterians; 
 whilst the Roman Catholics respect no compacts 
 and plant themselves wherever they can find an 
 opening. But there is more than this to be 
 borne in mind. Work is done more quickly now 
 than in days gone by. The non-Episcopal mis- 
 
Australasia and the South Seas 135 
 
 sions alluded to above have thrown themselves 
 so heartily into the South Sea work, that except 
 in the New Hebrides, where the Presbyterians are 
 at work, there are hardly any non-Christians 
 left. Fiji, Samoa, New Guinea, New Britain, 
 and New Ireland, all these and the other groups 
 are full of Christians. Some years ago the Wes- 
 leyans asked Bishop John Selwyn how far he 
 could expect to have come with his mission in 
 fifty years ; he answered, " To the western end 
 of the Solomons." " Very well," they answered, 
 "then we will go to New Britain" — at that time 
 unoccupied. These strong missionary societies 
 are now beginning to stand round the area of the 
 Melanesian Mission, having covered their own 
 ground, and are asking whether they should assist 
 us. The question for English churchmen is 
 whether we are to surrender any part of our 
 recognised mission territory, even though it is 
 already comparatively small. The answer can 
 hardly be doubtful. We are not prepared to 
 curtail the limits of a region, the work in which 
 was planned and begun by some of the greatest 
 missionaries that ever lived. But such an 
 answer implies that the friends of the mission 
 will so thoroughly support the workers in the 
 field that they should be enabled to begin work, 
 
136 Foreign Missions 
 
 at all events, in some large islands which have 
 been left untouched through all these years. 
 If such aid is not given we cannot be surprised 
 if others should affirm that an untouched island 
 is open to those who can occupy it. There 
 is a Governor now in the Solomon Islands, and 
 all white men have to obtain his leave before 
 they can visit any spot within his jurisdiction. 
 One of the regulations laid down by the Gover- 
 nor is that so soon as one religious body has 
 begun work in an island no other body is to be 
 permitted to interfere with that work. The 
 Roman Catholics have entered upon mission 
 work in the Shortland group, which is within 
 the area of the Melanesian Mission. That means 
 that as we could not occupy the ground we are 
 to be shut out for ever. The Wesleyans, it is 
 believed, have given notice to the Anglican 
 Mission that insomuch as New Georgia has not 
 been occupied all these years, and its people have 
 been a constant menace to other islands as being 
 notorious cannibals, the Wesleyan Mission is now 
 about to begin work in that group ; and so 
 another set of islands is to be lost to the Melanesian 
 Mission. 
 
 It looks as if, after fifty years, there must 
 be some modification of the principles laid 
 
Australasia and the South Seas 137 
 
 down by Bishop Selwyn. He determined to 
 work through natives alone, " white corks for 
 the black net." It is a sound system, but 
 it takes more time than the usual system. 
 Now that the South Seas are almost entirely 
 evangelised elsewhere, the question for the 
 mission — which did not press before, but is 
 urgent to-day — is, How much water shall we have 
 left to us in which to cast any net at all ? 
 
 These reflections are pressed upon the sup- 
 porters of one of the noblest missions in the 
 world. The Bishop of Melanesia is engrossed 
 in the attempts to cover the space entrusted to 
 him with a staff that is in no sense adequate. 
 He has at present a ship which is costly to keep 
 in repair, and is altogether too slow for the 
 work that is being done. He is appealing for 
 ^£"15,000 or ^£"20,000 for a new and more speedy 
 ship. He also needs more missionaries. If 
 native teachers cannot at once be obtained for 
 an island, then a white missionary must go and 
 occupy islands as yet totally unevangeHsed unless 
 we are to lose these too. There is also another 
 factor unknown to the earlier bishops. The 
 Homan Catholics have intruded themselves into 
 islands where the Melanesian Mission is now at 
 work. It will be impossible hereafter to leave 
 
138 Foreign Missions 
 
 islands without the supervision of a white clergy- 
 man, as has been the custom in past years. 
 Bishop John Selwyn said that the plan of leaving 
 native teachers and clergy alone for a few months 
 every year had a most salutary effect upon the 
 people, and forced them to exert their own 
 powers to the utmost, whilst it reduced to a 
 minimum the danger of a religion bolstered up 
 by the personality of the white missionary. 
 These principles are just ; but the system must 
 be modified in order to protect native Christians 
 from unscrupulous and ruthless propagandists. 
 It means that the staff must be doubled; and 
 indeed the mission has come to see that it is 
 too much to expect a white missionary to work 
 alone in islands situated in a damp, tropical 
 climate, without the support of some one like- 
 minded. It is certain that the rule of the mission 
 ought to be to send out workers two and two into 
 these scattered isles, where the white man meets 
 no one of his own race for months at a time. 
 There are hosts of other questions. One of the 
 most important is the problem of women's work 
 in the islands. At present it is non-existent. A 
 gallant attempt made a few years ago resulted 
 in the tragic death of a noble-hearted lady. 
 Again, medical missionaries have nowhere a 
 
Australasia and the South Seas 139 
 
 better field. The system of preparatory schools 
 for teachers in each group is still on its trial, with 
 the idea of sending from them the best and most 
 promising to Norfolk Island as to an university. 
 
 The history of the mission is well known, and 
 books upon the subject are plentiful. The life 
 of the first Bishop Selwyn contains more than 
 the history of the mission, and no churchman 
 ought to be ignorant of it. The " Life of Bishop 
 Patteson" has always taken its place as one of 
 the books that has inspired our foremost mission- 
 aries, and will remain a great possession of the 
 Church. The "Life of Bishop John Selwyn" 
 carries on the story, and tells of one of the most 
 fascinating of personalities. The " Story of a 
 Melanesian Deacon ■" will never be forgotten by 
 those who read it. 
 
 The South Seas have given more than their 
 share of great names to the band of mission 
 heroes. Mission work was begun in the last 
 century by the L.M.S. when it was a joint 
 society of English Churchmen and Noncon- 
 formists. Outside our own communion there 
 are mission heroes to be remembered — John 
 Williams, Paton, Chalmers, Lawes, and many 
 others. 
 
 Melanesia is actually in the province of the 
 
140 Foreign Missions 
 
 Church of New Zealand, and is a first duty to 
 New Zealand churchmen, just as New Guinea 
 has become a first duty to Australian church- 
 men. But Australasia as a whole can never forget 
 Melanesia ; and it is a mission which is very dear 
 to Etonians. Miss Yonge, too, worked for it 
 untiringly. The entire Church has owed so 
 much to its members that it should repay the 
 debt by giving the mission an adequate staff, 
 and a ship adequate to cope with its growing 
 needs. 
 
 We can but allude to the Maori missions 
 in New Zealand. This is so noble and gifted a 
 native race that we crave for a book on the whole 
 effect of missions upon them. The C.M.S. history 
 must be consulted for the best account at pre- 
 sent ; but a monograph is needed, and there are 
 churchmen who can write it. 
 
 Before leaving the South Seas it may be as 
 well to point out to those who have not travelled 
 much how abundant should be the sympathy for 
 white men who work in the damp, tropical regions. 
 The atmosphere seems to take away all energy, 
 and the strongest moral effort has to be made 
 to face work. A traveller once said that out of 
 a hundred persons who entered tropical Africa in 
 the damper portions, ninety left it worse than 
 
Australasia and the South Seas 141 
 
 when they came. It may be an exaggeration, 
 but those who have experienced the lethargy pro- 
 duced by a damp heat of 90 degrees know how 
 near to God a man must live, often left alone for 
 months, if he is not to deteriorate in character. 
 Let those who wish to experience the sensation 
 go and sit in one of the hothouses at Kew and 
 try to realise what the missionary in this tropical 
 belt round the world has to endure, until he is 
 acclimatised. 
 
CHAPTER XVI 
 
 HOME ORGANISATION OF MISSIONS 
 
 It might seem needless to dwell at any length 
 upon the question of local organisation, since 
 there is hardly a diocese in the world which has 
 not now its machinery, parochial and diocesan, 
 to spread the Lord's name everywhere. 
 
 The following reflections of a general character 
 may, however, be of use. 
 
 If you are about to commence a Diocesan or 
 Parochial Association, choose a person as the 
 active organiser whose heart is in the work. 
 The temptation is to choose some one who is 
 prominent for some other reason. You can- 
 not light a fire without fire. And do not 
 choose one who is already overburdened with 
 duties. It is altogether too serious a matter 
 to be trifled with, and so much depends upon a 
 good start. Almost any form of organisation will 
 answer if the fire is there. All know the history, 
 on the other hand, of beautiful machinery with but 
 one thing lacking — the steam in the boilers. 
 
Home Organisation of Missions 1 43 
 
 Remember that as this duty of evangelising 
 the world is the duty of every single soul in the 
 parish and diocese, so the association ought to 
 be democratic in the best sense of the word. 
 The poorest and the richest have to combine to 
 carry out this universal command which has been 
 laid upon all. 
 
 There are some branches of the Church which 
 are specially responsible for certain missions to 
 races that live amongst them or near them ; in 
 such cases the call is clear to those churchmen 
 as to what mission work they ought to help first. 
 But they must also remember that, if they con- 
 fine their prayers and their reading to such 
 missions, they will suffer, their hearts will not be 
 enlarged, and they will miss some of the grandest 
 lessons of the faith for the comfort of their own 
 life, and, if they are clergy, for the well-being of 
 their people. It is as if members of the British 
 Empire only cared for a corner of the empire. 
 As a rule branches of the Church, with their 
 special work in the mission field for their own 
 non-Christian races, are working among the 
 illiterate nations. It is right that they should 
 continue to do so, but the clergy and their 
 people ought to be made familiar with the 
 triumphs of the faith among great intellectual 
 
144 Foreign Missions 
 
 races also. Otherwise their people will be saying : 
 "You can never convert a Chinese or Hindu or 
 Mohammedan whatever you may do with these 
 savages.'" It is sheer ignorance, and they need 
 the simple facts. 
 
 For England the mission field is the whole 
 world. As a rule it is wise to accept that and 
 nothing less. It is good "to think in con- 
 tinents ; " it is best of all to think " Christ's 
 thoughts after Him," to see with His eyes and 
 feel with His heart. In any case let all pray for 
 the whole field and become acquainted with the 
 battle records in every land. 
 
 If you are a clergyman or give addresses 
 regularly, get into the way of telling the people 
 " the news from the war," their own holy war. 
 Do not weary them. Get the subject up very 
 thoroughly. Feel that the blessed Master is 
 standing just behind you, saying, " Speak for 
 Me." Choose first the questions which interest 
 people most, discovered by conversation or visit- 
 ing. It is possible, nay it is certain, that a 
 parish can have its opinions completely trans- 
 formed on the mission question almost without 
 being aware of it. Indifference or open con- 
 tempt can give place to a very real interest and 
 a genuine respect for mission work, not by scold- 
 
Home Organisation of Missions 145 
 
 ing but by persistently telling " the news," and 
 convincing people of the habitual attitude of 
 their spiritual leaders — men full of the Imperial 
 spirit, not merely of the empire of England, but 
 of something still greater, the empire of Christ. 
 Above all things remember that many a man 
 will be won by the confession of failures and the 
 setting forth of problems yet unsolved, who can- 
 not be won by a catalogue of triumphs. Hard- 
 headed business men are delighted with honesty. 
 They know that fallible men must make mistakes 
 in any profession or vocation, and must therefore 
 often do very stupid things. A sermon or speech 
 at times upon the failures of missions would do 
 great good, and it will be strange if these are 
 not to be matched by other instances of failui-e 
 which ended in success. What happened in the 
 Crimean war, and of late in South Africa in the 
 case of the British army, has happened to the 
 soldiers of the Lord. We have learnt by our 
 mistakes. 
 
 It is worth considering whether at most mis- 
 sionary gatherings in parishes a passage of 
 Scripture ought not to be briefly and pointedly 
 pressed home — some words for the soldiers of the 
 Cross. Many come who need to have the fire 
 lighted in them. To be brought to the Bible 
 
 K 
 
146 Foreign Missions 
 
 fervently is just what they require ; five minutes 
 would be sufficient if no more can be given. 
 
 In proportion as interest deepens it will be 
 found that lantern lectures and pictures will be 
 discarded, except for occasional use. All methods 
 of imparting instruction are good, but there comes 
 a time when fervour has grown to white heat, 
 and it is felt that there is too much to say and do 
 to admit of pictures, except at special times. 
 
 Remember the four touching " midday prayers." 
 If only one of them is said occasionally it gives 
 depth to our life. They are given below.^ Three 
 of them are taken from the " Conference of Angli- 
 can Missions, 1894 ;" the fourth is from the Church 
 Missionary Society's Intelligencer. 
 
 For the young, and indeed for the adults too, 
 a Catechism of Missions is much needed. It is 
 hard to measure what the benefit would be to the 
 new generation if our children were made familiar 
 with the commission of the Lord put into a few 
 questions and answers. A specimen is appended 
 in order that a better composition may be drawn 
 up.^ This Catechism was circulated for use 
 throughout Australia and Tasmania before the 
 jubilee of the Australian Board of Missions in 
 1900. Such a document might be either learnt 
 
 ' Appendix B. * Appendix O. 
 
Home Organisation of Missions 147 
 
 in the schools, or at times recited by a whole 
 school in the church at certain times. If the 
 elders could be present it would lead them to 
 search the Scriptures for themselves. 
 
 The first requisite, however, is Prayer. No- 
 thing can be more striking than the words of 
 our Lord. After declaring that the harvest was 
 ready to be reaped. He added, " Pray ye there- 
 fore the Lord of the harvest." It might have 
 seemed possible for the Father to reap the harvest 
 without human aid and without their interces- 
 sions. But here the Only Begotten has declared 
 that it cannot be done, by God's will, without 
 constant prayer. 
 
 At all meetings prayer must be offered, not 
 because three collects are the right thing, but 
 because prayer from the heart is an absolute 
 necessity. And let it be prayer in which the 
 whole company can take its part, in responses ; 
 let the prayers be said as though you remem- 
 bered that heaven was open, and our blessed 
 Lord's own desire was being fulfilled. Then, 
 " expect great things from God." His presence 
 within the springs of human action transforms the 
 world. One burning spirit gained by prayer may 
 transform a continent. The soldiers of the Lord 
 are the children of prayer. 
 
148 Foreign Missions 
 
 Let all such occasions as the opening of boxes, 
 or gathering in of funds, be made the most of by 
 the parishioners or by the diocese. A quarterly 
 offering of funds in the church and a presentation 
 of them and placing them on the holy table is 
 a great opportunity. The holders of cards and 
 boxes should come up with their own money. 
 There is no need to mention amounts except 
 in bulk. 
 
 Let every diocese at least — every parish if 
 possible — aim at having workers in the field. 
 Their names should be known and communica- 
 tion kept up. There is no such comfort to a 
 worker far away from his old home as letters of 
 encouragement, giving also details of news. 
 
 Every clergyman should join one or other of 
 the Clergy Associations for Missions. They are 
 a new weapon, and their power as yet quite 
 undeveloped. 
 
 One word in regard to meetings : Begin 
 punctually ; the hymn gives time for late comers 
 to obtain seats ere the prayer is said. 
 
 Unless the chairman is one of the advertised 
 speakers, let him remember that he has no right 
 to make a speech. Many a meeting has been 
 spoilt by a loquacious chairman. 
 
 Don't let meetings last longer than an hour and 
 
Home Organisation of Missions 149 
 
 a half, except on some very special occasion. 
 Don't have more than two speakers as a rule, 
 and make them each responsible for half the 
 success of the meeting. Above all do not ask a 
 good many busy men to speak and tell them that 
 they cannot have more than ten minutes. Get 
 a reputation for meetings from which people go 
 away " asking for more." 
 
 It would seem to be an insult to the clergy to 
 append the last piece of advice, and it is only 
 done with an apology. 
 
 Do not leave your church on the day when 
 your deputation comes to it, unless you have an 
 engagement for the same purpose elsewhere ; if so, 
 take care that your people know the reason of 
 your absence. 
 
 If we survey the whole Anglican communion, 
 the unit of organisation is the diocese. The 
 Diocesan Board of Missions is responsible for 
 all that the diocese does, appointing its own 
 organisers and paying them, where the diocese is 
 able to do so. Everything that can be done to 
 make a bishop and his clergy and laity respon- 
 sible for their own share in this paramount cause 
 should be done. The day is passing when any 
 bishop or clergyman could consider that some 
 
150 Foreign Missions 
 
 society was responsible for mission work in the 
 diocese. No society, no organisation outside 
 the diocese, can take the responsibility off the 
 diocese itself. Let it be remembered, however, 
 that these words have not been written in Eng- 
 land. In England, where the grooves are deep, 
 the present organisation of societies may alone be 
 possible at present. But surely the time should 
 come when all questions of deputations, organis- 
 ing secretaries, and details of work will be wholly 
 diocesan questions, and the central offices of 
 great societies will be free to devote them- 
 selves to work that no one else can do. 
 Twenty years may see great changes. In the 
 same way it seems natural that in every diocese 
 the bishop and his council should press the respon- 
 sibility of every parish upon the clergyman and 
 his council. The ideal to be reached is to make 
 every churchman feel that upon him as much as 
 upon any one else rests the issue of the cause of 
 our Lord upon earth. Most of all does it depend 
 upon the ordained servants of the Lord. The 
 gift of the Holy Ghost to a priest includes the 
 power of hearing the voice of the Lord, and the 
 will to obey it with enthusiasm. 
 
 There are many problems of deep interest 
 which cannot even be alluded to. The student 
 is referred to the " Report of the Anglican 
 Conference on Missions, 1894," for such ques- 
 
Home Organisation of Missions 151 
 
 tions as the training of missionaries, translations 
 of Scripture and Prayer - Book, relations to 
 missions of other churches, educational and 
 medical missions. 
 
 The suggestion is made that ere long some 
 great centre might organise a Church Confess 
 of all Church Missions. With careful preparation 
 it might not only help experts, but also influence 
 the public by directing the attention of large 
 masses of Church people to the object for which 
 the Church was founded. 
 
 In 1902 it was determined by the Board of 
 Missions of the Convocations of Canterbury and 
 York to prepare for a Pan- Anglican Congress in 
 1908, to be held in connection with the Lambeth 
 Conference, and in connection with it. It is a 
 great undertaking, and ought to have great 
 results. 
 
 There is indeed a tendency among the younger 
 clergy to substitute the Boards of Missions for 
 the Societies in mission work. It is a natural 
 tendency, but the day is not in sight when the 
 Church in her old home can do her own mission 
 work as one. Party differences are too great at 
 present. Moreover, wise men do not ignore his- 
 tory. The great Societies were permitted to be 
 established, and all future union must begin by 
 bringing these societies more and more together, 
 not by ignoring them or substituting something 
 else for them, but by developing the nobler ideal 
 through them and by them. 
 
CHAPTER XVII 
 
 THE FUTURE OF MISSIONS 
 
 One hundred years fairly cover the force and 
 rush of modern English missions. The nine- 
 teenth century was the age of missionary expan- 
 sion. It had its own special difficulties to face : 
 the contempt and sneers of men without vision 
 who did not know that their temper was anti- 
 Christian ; the hostility of governments ; the 
 necessity of pushing against the stream ; and 
 the duty of entering many fields where mistakes 
 had to be made and valuable lives lost before 
 experience came. 
 
 We can see now that these were not all dis- 
 advantages, for they tended to rouse the spirit, 
 and there can be no intrusion, or but little, of 
 conventional Christianity into such work. So 
 the nineteenth century had its likeness to the 
 first century. 
 
 Without doubt, a great change has been 
 effected for good. The horizon of the Church 
 has been enormously increased ; could we throw 
 
 162 
 
The Future of Missions 153 
 
 ourselves back to the churchman's view of his 
 responsibilities in 1800 we should be amazed at 
 the transformation of to-day. The Church's 
 view has preceded the statesman's view, although 
 both have developed. 
 
 Slowly but surely the English people, who are 
 not easy to move, and who are a strange mixture 
 of insularity and imperialism, have been brought 
 to respect the Christianity which believes suffi- 
 ciently in Christ to carry His name throughout 
 the world. They have, of course, been impressed 
 also by the fact that the roll of missionary bishops 
 and workers includes some of the greatest men 
 and women of the age. Let the student open 
 the pages of Punch in 1875 and read the poem 
 on Livingstone. What would the directors of 
 the East India Company of 1793 have said to 
 it ? We quote one verse : — 
 
 " Open the Abbey doors, and bear him in 
 
 To sleep with king and statesman, chief and sage, 
 The missionary born of weaver kin ; 
 
 But great by work which brooks no lower wage. 
 He needs no epitaph to guard a name 
 
 Which men shall prize while worthy work is known : 
 He lived and died for men, be this his fame ; 
 
 Let marble perish — this is Livingstone." 
 
 Yet during his lifetime (let it console " single 
 hearts " to-day) there were those in Africa who 
 
154 Foreign Missions 
 
 said this man travelled alone to compass best his 
 nefarious purposes. 
 
 What would be the loss to the Church, to 
 Christendom, if none of the missionaries of the 
 nineteenth century had lived ! Nothing else but 
 the aim they had and the life they led could 
 have made them quite what they were, for God 
 has a special bloom and fragrance for each 
 missionary flower in His garden. This too is 
 coming to be realised, so much so that were 
 the man of the world offered for his country 
 half-a-dozen more men such as Livingstone, 
 Gordon, Shaftesbury, Patteson, Las Casas, 
 and Wilberforce, or ,£'100,000,000, he would be 
 sobered : he would have to decide that a nation's 
 treasure is in the roll of great Christians. The 
 respect of the nation is reflected in the attitude 
 of governments to-day. All this is our heritage 
 at this time, and there are those still living whom 
 we honour as in part the causes of the change 
 during the past fifty years. 
 
 What will another century bring forth ? With- 
 out doubt it will have its own difficulties. Let 
 us face for a moment the darker side. It may 
 be that the wave will recede for awhile although 
 it be now flood-tide. The opening of countries 
 for trade and government may divert energy 
 
The Future of Missions 155 
 
 from the nobler adventure. Usually also the 
 second century brings in the evils of a settled 
 Christianity, the nominal in place of the fervent 
 Christian : the day of sneers and contempt has 
 a more bracing atmosphere than the day when 
 missions are fashionable, when the children of 
 converts are neither cold nor hot and have borne 
 no burden for Christ. History is strewn with 
 these lessons, and we may have soon to face 
 these perils. 
 
 We would rather hope, however, that it will 
 be full flood for long yet. In that case, the con- 
 sciences of churchmen will be so touched that they 
 will support missions as generously as they now do 
 their parish church, and Englishmen will be ready 
 to consolidate the empire of Christ as gladly as 
 they bear taxation for the sake of the issues at 
 stake in South Africa. Livingstone's dreams 
 may come true. " I remember," his sister said, 
 " my father and him talking over the prospects 
 of Christian missions. They agreed that the 
 time would come when rich men and great men 
 would think it an honour to support whole 
 stations of missionaries instead of spending their 
 money on hounds or horses." We sow the 
 thought in this book with a prayer. 
 
 Great would be the blessing on the home 
 
156 Foreign Missions 
 
 Christians if this came to pass, for the heat that 
 can reach so far will be always a furnace at home. 
 There is money and there are men and women 
 sufficient to treble the missions of to-day — it is 
 the heart that needs to be stirred. 
 
 If we look outwards into the world, what is 
 below the horizon ? What is to be the answer 
 from the Lord of the harvest ? Suppose He gives 
 more than we ask or think ? Let the Church gird 
 herself for a task which may be assigned her, 
 equalling the crisis of the conversion of the 
 Roman Empire. It is not merely the opinion 
 of hopeful white men, but of many a thoughtful 
 Hindu, that India may suddenly move as one 
 mass to Christ. It was Keshub Chunder Sen who 
 said, "The spirit of Christianity has already 
 pervaded the whole atmosphere of Indian society ; 
 and we breathe, think, feel, and move in a 
 Christian atmosphere." Are we ready or fit to 
 face so gigantic a task ? We have prayed for it ; 
 what if it be given us, in large part at least, 
 within twenty-five years.? We have none too 
 much time in which to heal our divisions and 
 cure our coldness. 
 
 It would appear also that one weapon still 
 needed to bring this about is an enormous in- 
 crease of women's work in India. Christendom 
 
The Future of Missions 157 
 
 has never had a nobler field for Christian women 
 than India offers to-day in her zenanas, both 
 for the woman evangelist and the woman doctor, 
 and missionary societies are recognising it. With 
 such agents at work, winning the mothers of the 
 next generation, there should soon be laid in 
 India the foundations of a stable Indian Chris- 
 tianity. The nineteenth century has given us 
 four or five African bishops. The twentieth 
 century should give us Indian and Chinese 
 and, we suppose, Japanese bishops. It is 
 worth risking a good deal to take this forward 
 step. When taken it may give us the Indian 
 Christian prophet whom we expect, and who 
 would have so enormous an effect upon his 
 people. Fortunately our ablest men are in 
 India. Oxford, Cambridge, Dublin, are supply- 
 ing their best sons. They and the Indian 
 bishops can safely guide us. 
 
 It would seem too that up to the present we 
 have not seen a really independent Indian 
 theologian. Able as some of the native clergy 
 are, they seem to look at the faith through western 
 spectacles. Father Goreh appeared to be the 
 most characteristically Indian thinker we have 
 had. The Church waits for the contribution of 
 India to the fulness of the truth in Christ, nor 
 
158 Foreign Missions 
 
 can it be doubted tbat there are hundreds of 
 missionaries who desire nothing so much as to 
 divest their teaching of its western character, and 
 to let India work out its theology of " the faith 
 delivered once for all " on its own eastern lines. 
 
 The future promises us one boon which is 
 even now more than a promise. Unquestionably 
 churchmen are drawing together in mission work. 
 The Boards of Missions of Canterbury and York 
 supply the very stimulus we need. The great 
 Associations of the junior clergy of S.P.G. and 
 C.M.S. are helping men to unite and are pro- 
 viding joint meetings for devotion. There is 
 advance also in another direction. The Association 
 for service abroad is really an admission that the 
 Church is one, and that if any part is weak all 
 the members suffer. It means that the general 
 vision is enlarged, and perhaps it may come about 
 that the word " foreign " will fall into disuse 
 in connection with missions. Earnest men in 
 various parts of the world ask why they should 
 be considered to be doing "foreign" work. It 
 is the same Church, the same human family, the 
 same God. The word could not be dropped by 
 order, but perhaps the Church will let it un- 
 consciously fall into disuse as it grasps more fully 
 the meaning of the One Body. 
 
The Future of Missions 159 
 
 It is possible also that the Church in England 
 will in future add to her gifts to the Churches 
 in other lands by sending her best thinkers and 
 preachers to visit and cheer the brethren who 
 are out of touch with the great centres of learn- 
 ing. It would be a true mission work and would 
 be warmly welcomed. Nothing gives a struggling 
 diocese in a new country such courage as the 
 presence for awhile of a well-known scholar or 
 preacher with a message of goodwill from the 
 Mother Church. 
 
 Again, what may not be the reflex action of 
 Churches of various races upon the Mother 
 Church as they create their synods with full 
 lay representation and true ecclesiastical courts, 
 and adopt formularies which eliminate allusions 
 to extinct controversies.? It will be the old 
 Prayer-book and standards of doctrine, but 
 modernised and enriched. The efiect must 
 be to help the Mother Church to adapt herself 
 also to the times. It is within the region of 
 possibility that the most stimulating aid may 
 come from India or China or Japan, rather than 
 from Canada or South Africa or Australia. 
 
 The future below the horizon must always be 
 uncertain ; and nothing checks real progress so 
 much as cut and dried theories which fix the 
 
160 Foreign Missions 
 
 mind m a groove before the facts are known. 
 There is use in dreams, but they are but dreams 
 after all. That Church will fare best which, 
 while holding firmly the Catholic tradition, has 
 the quickest ear to catch the whisper of the 
 divine voice, and is guided by the most single- 
 hearted, the most devoted, and the most teach- 
 able leaders. Time after time in this world-wide 
 expansion the choice will be between several 
 courses of action, none actually wrong, but 
 varying in elevation. That Church will fare 
 best which chooses the noblest course, regardless 
 of the often acute temptation of immediate gain ; 
 for the Church of the future will be the Church 
 most in accordance with the mind of Christ. 
 We must therefore resist as a temptation of the 
 devil anything that approximates to worldly 
 scheming. The only safeguard is for all leaders 
 and workers to keep their eyes fixed on the Lord, 
 the Way, the Truth, the Life. He certainly 
 needs nothing from us but the noble act ; nor 
 can any other act glorify Him or win His 
 blessing. To those who see Him leading 
 them, " the victory is already won. We have 
 only to claim and to gather the fruits of it. 
 Christ is King. Our part is not to establish His 
 sovereignty but to proclaim it." 
 
The Future of Missions 161 
 
 The future of missions would be bright indeed 
 if all who profess and call themselves Christians 
 would remember that they are " witnesses " for 
 Christ. There is no gift our race can give to the 
 mission cause so potent or so welcome as the 
 presence in non - Christian lands of men and 
 women who reveal by their examples that they 
 are Christians and are never ashamed to own it. 
 
 The world would be quickly won were all 
 baptized persons to pray from the heart the 
 words that have been most familiar to them 
 from their childhood — 
 
 Our Father which art in heaven, Hallowed be 
 Thy Name ; Thy kingdom come ; Thy will 
 be done, in earth as it is in heaven. 
 
APPENDICES 
 
 Perhaps the following statements drawn from 
 various sources may clear the mind and answer 
 well-known objections. Taken together they seem 
 to strike a harsh note ; that is not what is in- 
 tended, but when objections are contemptuous 
 in tone the answers have to be made pithy in 
 order to be remembered. Moreover, they are 
 intended for use singly. It is not, however, the 
 intellect so much as the heart that needs con- 
 viction. 
 
 "There is no authority for missions which will 
 satisfy one who is not really a follower of Jesus. 
 If you can say from the heart, ' My Lord and my 
 God,' the question is closed." 
 
 "Missionary enterprise is at once wasteful and 
 
 impertinent if the Christian rehgion, instead of being 
 
 necessary for every child of Adam, is only suited 
 lea ' 
 
Appendices 163 
 
 we will say, to the western world at a particular 
 stage of civilisation." 
 
 " As Christ tasted death for every man, so He 
 wishes the good news proclaimed to every creature ; 
 we are trustees of it and not sole proprietors ; we 
 break the eighth commandment if we do not take 
 it to all, for it is theirs as much as ours." 
 
 "Neutrality is a word you may find in the 
 dictionary, but neutrality in the moral life of man 
 is a thing that cannot have existence. Neutrality 
 in religion is impossible. If a man believes, he is 
 bound by every consideration of heaven and earth, 
 with all his heart and soul and mind, to labour that 
 the word of the Lord may have free course and 
 be glorified. If our religion is not true we ought 
 to change it : if it is true we are bound to propa- 
 gate it." 
 
 " To have a Saviour who alone can save from 
 guilt imposes a tremendous responsibility. If it is 
 true that Christ died for us and rose again and is 
 the author of all blessing now through the Holy 
 Ghost, and that He returns to reign, it is incon- 
 ceivable that those who really believe it should not 
 burn to proclaim it." 
 
 " ' Do you really suppose that you can ever con- 
 vert a Hindu or a Chinese ? ' No ; but the Holy 
 Spirit can." 
 
 " ' Native Christians are worse than heathens.' Do 
 you mean that Jesus Christ has made them worse .'' 
 
164 Appendices 
 
 Or is it that merely nominal Christians have by 
 their ungodliness undone the work of the Holy 
 Ghost ? " 
 
 " The commission of the Lord includes the entire 
 world. There is no mention in it of the Anglo- 
 Saxon race or of Latin peoples. The apostles had 
 probably never heard of our own race. There is 
 not a hint to limit the possibility that in the end 
 the most perfect fruit of Christian character may be 
 found in the Chinese or the Hindus." 
 
 " Masses of professing Christians have never felt 
 any debt of gratitude to God in Christ, or acknow- 
 ledged Him consciously as their motive force. How 
 can they burn to tell good tidings ? To thousands 
 of others the main point in their religion is the 
 desire to escape from punishment. Following this 
 out they proceed to say, ' God will never punish a 
 man for what he did not know : leave him in 
 ' ignorance.' How can one to whom this is the 
 sum of the gospel care for missions ? " 
 
 " Who would go a hundred miles merely to make 
 a Mohammedan disbelieve in Mohammed ? Who 
 would not go half round the world to make him be- 
 lieve Christ and know the richness of the Saviour?" 
 
 " The world grudges any signal outbursts of 
 feeling in services offered to God. That there 
 should be what one of the Fathers has called ' the 
 martyrs of the devil ' seems quite according to rule 
 with it, but that any should be ' martyrs of God ' 
 
Appendices 165 
 
 seems to be folly and their end madness. It 
 cannot understand the fine madness which possesses 
 those whom the Spirit has laid hold of with power. 
 When all is poured forth they exclaim, ' To what 
 purpose is this waste .'' " 
 
 " The evangelisation of the world is the supreme 
 Christian purpose for which every other Christian 
 purpose exists. It is the only adequate object for 
 so amazing a life and death as that of Jesus Christ. 
 It is the only result thet will give Christ to see of 
 the travail of His soul and be satisfied," 
 
 B 
 
 MIDDAY PRAYERS 
 
 I. 
 
 Blessed Saviour, who at this hour didst hang upon 
 
 the cross stretching forth Thy loving arms, grant 
 
 that all mankind may look unto Thee and be saved 
 
 through Thy mercies and merits, who livest and 
 
 reignest, with the Father and the Holy Ghost, ever 
 
 one God, world without end. Amen. 
 
 II. 
 Almighty Saviour, who at midday didst call Thy 
 servant Saint Paul to be an apostle to the Gentiles, 
 we beseech Thee illumine the world with the radiance 
 of Thy glory, that all nations may come and worship 
 Thee, who art with the Father and the Holy Ghost, 
 one God, world without end. Amen. 
 
 III. 
 Father of mercies, who to Thine apostle Saint 
 
166 Appendices 
 
 Peter didst reveal in threefold vision Thy boundless 
 compassion, forgive, we pray Thee, our unbelief; 
 and so enlarge our hearts and enkindle our zeal that 
 we may fervently desire the salvation of all men, 
 and with more ready diligence labour in the ex- 
 tension of Thy kingdom ; for His sake who gave 
 Himself for the life of the world, Thy Son our 
 Saviour Jesus Christ. Amen. 
 
 O merciful Saviour, who in Thy weariness didst 
 not forego labour, and in Thy thirst didst give the 
 water of life to the needy to drink, grant that Thy 
 servants who bear the burden and heat of the day 
 may not be weary in well-doing, and though their 
 outward man be decaying, yet let their inward man 
 be renewed day by day, making them true ambas- 
 sadors of Thy holy kingdom for the glory of Thy 
 name. Amen. 
 
 A prayer authorised hy the Upper House of the Convo- 
 cation of Canterbury for use in Ptiblic Service. 
 
 O God, our heavenly Father, who didst manifest 
 Thy love by sending Thine only begotten Son into 
 the world that all might live through Him : Pour 
 Thy Spirit upon Thy Church that it may fulfil His 
 command to preach the Gospel to every creature ; 
 send forth, we beseech Thee, labourers into Thy 
 harvest ; defend them in all dangers and tempta- 
 tions ; and hasten the time when the fulness of the 
 Gentiles shall be gathered in, and all Israel shall be 
 saved : through Jesus Christ our Lord. Amen. 
 
Appendices 167 
 
 C 
 
 CATECHISM OF MISSIONS 
 
 (As used in Aiistralia in 1900.) 
 
 I. Who is the Saviour of the world ? 
 
 There is one only Saviour of all mankind, our 
 Lord Jesus Christ. It is written, " There is none 
 other name under heaven given among men whereby 
 we must be saved." (Acts iv. 12.) 
 
 II. What was the last command of our Saviour .'' 
 
 The last command of Jesus before He ascended 
 up to heaven was, " All authority hath been given 
 unto Me in heaven and in earth. Go ye therefore 
 and make disciples of all the nations, baptizing 
 them into the name of the Father, and of the Son, 
 and of the Holy Ghost." (Matt, xxviii. 18, 19.) 
 
 III. What is the power by which we may make 
 
 disciples of all the nations .'' 
 
 The Holy Ghost is the power. Jesus said, " Ye 
 shall receive power when the Holy Ghost is come 
 upon you, and ye shall be My witness . . . unto the 
 uttermost parts of the earth." (Acts i. 8.) 
 
 IV. To whom has the Lord given this power to 
 
 make disciples .■' 
 
 To His Church, which He has founded for this 
 
1 68 Appendices 
 
 special purpose, that the love of God might be 
 made known to all the people on the face of the earth. 
 
 V. Are there any nations or peoples that cannot 
 
 be converted through the power of the 
 
 Holy Ghost ? 
 There are none who cannot be converted ; for all 
 the children whom God has created can know their 
 Heavenly Father through Jesus Christ and by the 
 power of the Holy Ghost. 
 
 VI. How can you be sure that the Lord still helps 
 
 His Church to do His Will ? 
 
 We are sure that the Lord will never fail us, 
 because He "is the same yesterday, to-day, and for 
 ever.'' It is also written that " He ever liveth to 
 make intercession for them," and " He is with us 
 always, even unto the end of the world." (Heb. 
 xiii. 8; vii. 25. Matt, xxviii. 20.) 
 
 VII. Has the Church always remembered the last 
 
 command of the Lord .'' 
 
 The Church has not always remembered the 
 Lord's command : therefore we ourselves have 
 missed many blessings ; selfishness has increased ; 
 and the knowledge of the Lord has not covered the 
 earth as the waters cover the sea. 
 
 VIII. But may we not weaken the Church at 
 home if we also work for Him abroad .'' 
 We cannot injure the Church anywhere by obey- 
 
Appendices 169 
 
 ing the command of the Lord. He has said "Freely 
 ye have received : freely give," and again, " It is 
 more blessed to give than to receive." (Matt. x. 8, 
 Acts XX. 25.) 
 
 IX. Do we strengthen the Church at home by 
 
 spreading the truth in all lands .'' 
 The Church at home is not only strengthened by 
 spreading the truth abroad, but if any part of the 
 Church is not a Missionary Church, that part becomes 
 weak, and is in danger of dying altogether. 
 
 X. What is the final purpose of God when the 
 
 work of His Church is done ^ 
 The final purpose of God is that the nations shall 
 walk in the light of the Lamb, and God shall be all 
 in all. 
 
 XI. Is it not, then, your duty to pray and to work 
 
 that His Kingdom may come .'' 
 Yes, and, by God's help, so I will ; and I heartily 
 pray that my Heavenly Father may make me fight 
 manfully under His banner till the kingdoms of this 
 world have become the kingdoms of His Son our 
 Lord. 
 
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 of Christian marriage. . , . We would strongly advise the clergy to place this 
 work upon their shelves as a book of reference, while it forms a complete 
 manual of instruction to aid them in the preparation of addresses on the 
 subject." — Church Bells. 
 
 THE INCARNATION. By the Rev. H. V. S. Eok, M.A., Rector of 
 Bethnal Green. 
 
 " The teaching is sound, and the book may be placed with confidence in the 
 hands of candidates for Orders of intelligent and educated lay people who desire 
 fuUer instruction on the central doctrines of the Faith than can be provided in 
 sermons. " — Guardian. 
 
 FOREIGN MISSIONS. By the Right Rev. E. T. Ohurton, D.D., 
 formerly Bishop of Nassau. 
 
 "We welcome Bishop Churton's book as an authoritative exposition of the 
 modern High Church view of Missions. It is good for us all to understand it, 
 thereby we shall be saved alike from uninstructed admiration and indiscriminate 
 denunciation." — Church Missionary Intelligencer. 
 
 PRAYER, By the Rev. Arthue John Worlledge, M.A., Canon 
 and Chancellor of Truro. 
 * ' We do not know of any book about prayer which is equally useful ; and we 
 anticipate that it will be a standard work for, at any rate, a considerable 
 time."— Pi^ot. 
 
 LONGMANS, GREEN, AND CO. 
 
 LONDON, NEW YORK, AND BOMBAY 
 3 
 
Oxford Library of Practical Theology — continued. 
 
 SUNDAY. By the Rev. W. B. Trevhltan, M.A., Vicar of St. 
 
 Matthew's, Westminster. 
 "An extremely useful contribution to a diflcult and important subject, and 
 we are confident it will rank high in the series to which it belongs." — Gua/rdian. 
 
 THE CHRISTIAN TRADITION. By the Rev. Leiqhton Pullan, 
 M.A., Fellow of St. John Baptist's College, Oxford. 
 "It is intended to illustrate the continuity and the value of Christian tradition, 
 in conduct, belief and worship. . . . Mr. Pullan afllrms that the critics of orthodox 
 Christianity are now destroying one another's theories much more than they are 
 destroying the Catholic Faith. . ." — Westminster Gazette. 
 
 BOOKS OF DEVOTION. By the Rev. Charles Bodington, Canon 
 and Treasurer of Lichfield. 
 "Extremely valuable for its high tone, fidelity to Catholic standards, and 
 powerful advocacy of reality in private devotion." — Church Times. 
 
 HOLY ORDERS. By the Rev. A. R. Whitham, M.A., Principal of 
 
 Culham College, Abingdon. 
 "For the educated layman who wishes to know what the Church is teaching 
 about the ministry, and what the relation of the laity to it really is, this is the 
 best book with which we have met." — Pilot. 
 
 THE CHURCH CATECHISM THE CHRISTIAN'S MANUAL. 
 
 By the Rev. W. C. B. Newbolt, M.A., Canon and Chancellor of St. Paul's. 
 " We are inclined to think that this may prove the most valuable book which 
 Canon Newbolt has written, and one of the most valuable volumes in the whole 
 series of which it forms part" — Pilot. 
 
 THE HOLY COMMUNION. By the Rev. Daewell Stone, M.A., 
 Librarian of the Pusey House, Oxford. 
 "The book meets a distinct want, and is indispensable to all (and surely they 
 are very many) who desire to have a concise and well-balanced summary of the 
 different opinions which have been held with regard to the Holy Communion 
 from the earliest days of the Church." — Oxford Diocesan Magazine, 
 
 RELIGIOUS CEREMONIAL. By the Rev. Walter Howard 
 Frbre, M.A., of the Community of the Resurrection. [In preparation. 
 
 THE BIBLE. By the Rev. Darwell Stone, M.A., Librarian of the 
 Pusey House, Oxford. [In preparation. 
 
 OLD TESTAMENT CRITICISM. By the Very Rev. Henry Waoe, 
 D.D., Dean of Canterbury. [In preparation. 
 
 NEW TESTAMENT CRITICISM. By the Rev. R. J. Knowling, 
 D.D., Professor of New Testament Exegesis at King's College, Loudon. 
 
 [In preparation. 
 
 THE HOLY TRINITY. By the Right Rev. L. G. Mtlnh, D.D., 
 late Bishop of Bombay. [In preparation. 
 
 THE ANGLICAN CHURCH. By the Rev. Arthur John Wobl- 
 LEDOB, M.A., Canon and Chancellor of Truro. [In preparation. 
 
 THE ATONEMENT. By the Rev. Leighton Pdllan, M.A., 
 Fellow of St. John Baptist's College, Oxford. [In preparatioJi. 
 
 CHURCH HISTORY. By the Rev. H. N. Bate, M.A., Vioar of 
 St. Stephen's, Hampstead. 2 vols. [In preparation. 
 
 CHURCH WORK. By the Rev. Bernard Reynolds, M,A., Pre- 
 bendary of St. Paul's. [In preparation. 
 
 VISITATION OF THE SICK. By the Rev. E. F. RnasELL, M.A., 
 of St. Alban'a, Holborn. [In preparation. 
 
I !