Missions in Christian preaching emphasize the call to spread the Gospel globally, often highlighting sacrifice, faith, and prayerful dependence on God (Matthew 28:19-20). Illustrations frequently use images of dedicated missionaries, earnest prayer, and the challenges faced in foreign fields to inspire commitment and support for this vital work.
Christ’s power through missionaries can transform even the worst places quickly.
At a meeting where someone attacked missionary work, a Jewish gentleman asked if he might say a few words. "A few years ago," he began, "my bank sent me to make some studies of a place in Puerto Rico. It was the worst, the dirtiest city imaginable. It was a real hell. Two years ago I went back to that same city-it was entirely new. The change was unbelievable. The houses, the streets were all so clean. The taverns had gone out of existence! What had happened, I wondered. Did they elect a new mayor? Was the place invaded by new educators? No. A Christian missionary had come to work among them and teach them about Christ. I went and found this missionary and gave him a generous gift for his work. I saw with my own eyes what Christ can do in just a short time."
Faithful missionaries prayed earnestly for souls and God's use in their lives.
George Whitefield, the famous English evangelist, said, "O Lord, give me souls, or take my soul!"
Henry Martin, a missionary, cried as he knelt on India's coral strands, "Here let me burn out for God."
David Brainerd, missionary to the North American Indians in the early 18th century, prayed, "Lord, to Thee I dedicate myself, oh accept of me, and let me be Thine forever. Lord, I desire nothing else, I desire nothing more." The last words in his diary written several days before he died were, "Oh come, Lord Jesus, come quickly. Amen."
Thomas à Kempis, 1379-1471, said, "Give what Thou wilt, and how much Thou wilt, and when Thou wilt. Set me where Thou wilt and deal with me in all things as Thou wilt."
Dwight L. Moody implored, "Use me then, my Savior, for whatever purpose and in whatever way Thou mayest require. Here is my poor heart, an empty vessel, fill it with Thy grace."
Martin Luther prayed thus on the night preceding his appearance before the Diet of Worms: "Do Thou, my God, stand by me against all the world's wisdom and reason. Oh, do it, Thou must do it. Stand by me, Thou true, eternal God!"
"Praying Hyde," a missionary in India, pleaded, "Father, give me these souls, or I die."
Mrs. Comstock, a missionary in India, uttered this prayer of parting when she sent her children home: "Lord Jesus, I do this for Thee."
How do you pray for Missions?
Giving to missions strengthens churches rather than weakening them.
“I mean not that other men be eased, and ye burdened.” 2 Corinthians 8:13
We often hear it said by short-sighted Christians that the work at home is likely to suffer if the church pays too much attention to missions and missionary giving. This has been disproved over and over again. A preacher was taking an offering for missions, when a close-handed deacon in his congregation called, “Preacher, you is goin’ to kill this church if you keeps on taking up money for missions.”
“Brother,” was the reply, “Let me tell you somethin’. Churches don’t die that way. An’ if you ever can show me a church what died of giving to missions, I’ll go out an’ climb upon the ruins of that church in the light of the moon and preach on the text ‘Blessed are the dead what dies in the Lord!’”
Missionary parents sacrifice their presence to educate children, trusting God’s calling and provision.
A few years ago I was in a town down in our state, the guest of a family that had a little boy about thirteen years, who did not bear the family name, yet was treated like the rest. Every night when he retired, the lady of the home kissed him and treated him in every respect like all the other children. I said to the lady of the house, "I don't understand it." I think he was the finest looking boy I have ever seen. I said to her, "I don't understand it." She says, "I want to tell you about that boy. That boy is the son of a missionary. His father and mother were missionaries in India, but they found they had got to bring their children back to this country to educate them. So they gave up their mission field and came back to educate their children and to find some missionary work to do in this country. But they were not prospered here as they had been in India, and the father said, "I will go back to India;" and the mother said, "If God has called you to go I am sure it will be my duty to go and my privilege to go, and I will go with you." The father said, "you have never been separated from the children, and it will be hard for you to be separated from them; perhaps you had better stay and take care of them."
But after prayer they decided to leave their children to be educated, and they left for India. This lady heard of it and sent a letter to the parents, in which she stated if they left one child at her house she would treat it like one of her own children. She said the mother came and spent a few days at her house, and being satisfied that her boy would receive proper care, consented to leave him, and the night before she was to leave him, the missionary said to the Western lady: "I want to leave my boy tomorrow morning without a tear;" said she, "I may never see him again." But she didn't want him to think she was weeping for anything she was doing for the Master. The lady said to herself, "She won't leave that boy without a tear." But the next day when the carriage drove up to the door, the lady went up stairs and she heard the mother in prayer, crying, "Oh God, give me strength for this hour. Help me to go away from my boy without a tear." When she came down there was a smile upon her face. She hugged him and she kissed him, but she smiled as she did it. She gave up all her five or six children without shedding a tear, went back to India and in about a year there came a voice, "Come up hither." Do you think she would be a stranger in the Lord's world? Don't you think she will be known there as a mother that loved her child?
A missionary insists on finishing his plea to send workers despite risking death.
When I was going to Europe in 1867, my friend Mr. Stuart, of Philadelphia, said, "Be sure to be at the General Assembly in Edinburgh, in June. I was there last year," said he, "and it did me a world of good." He said that a returned missionary from India was invited to speak to the General Assembly, on the wants of India. This old missionary, after a brief address, told the pastors who were present, to go home and stir up their churches and send young men to India to preach the gospel. He spoke with such earnestness, that after a while he fainted, and they carried him from the hall. When he recovered he asked where he was, and they told him the circumstances under which he had been brought there. "Yes," he said, "I was making a plea for India, and I didn't quite finish my speech, did I?" After being told that he did not, he said, "Take me back and let me finish it." But they said, "No, you will die in the attempt." "Well," said he, "I will die if I don't," and the old man asked again that they would allow him to finish his plea. When he was taken back the whole congregation stood as one man, and as they brought him on the platform, with a trembling voice he said: "Fathers and mothers of Scotland, is it true that you will not let your sons go to India? I spent twenty-five years of my life there. I lost my health and I have come back with sickness and shattered health. If it is true that we have no strong grandsons to go to India, I will pack up what I have and be off to-morrow, and I will let those heathens know that if I cannot live for them I will die for them." The world will say that old man was enthusiastic. Well, that is just what we want.
Christianity values and cares for the aged, unlike heathenism which neglects them.
Mr. Moffat, a missionary in Africa, found an old woman, sick and almost starved, deserted by her own children, and exposed in the forest to die. Her bony limbs did not tempt the wild beasts to end her misery. The missionary could not take her to his home, but placed food by her side to relieve her till he could send for her. Heathenism disregards life, both in infancy and age; but to Christianity it is always sacred.
A disabled man gave sacrificially for missions, including gifts for his family.
A missionary was asking for help in spreading the gospel, when a negro with a wooden leg came forward, and, laying down three parcels, said, "That's for me, massa, and that's for my wife, and that for my child,"—in all thirteen dollars. When asked if he was not giving too much, he replied, "God's work must be done, massa, and I may be dead!"
A shipwrecked crew found safety and hospitality through the influence of a Christian village.
A New England whale-ship foundered in a gale in the Pacific Ocean a few years ago. The crew took to the boats, and, after several days, came in sight of an island. One of the boats ran through the surf: its crew landed only to be beaten down by the war-clubs of the cannibals. Seeing their fate, the other boat pushed off; and, after much suffering, its crew were rescued. Years passed away, and another ship was wrecked in the same sea, and near the same island. Her captain was one of the crew of the former ship. Exhausted and reduced by long exposure, he and his companions were forced to land. He recognized the fatal coast. Filled with fear, they tried to conceal themselves. Seeking for a cave, the foremost of them reached the top of a hill. He saw a village and a church in the vale beyond, and cried, "Safe! safe! safe!" As the rescued sailors gazed upon the evidences of Christianity, they leaped, embraced, and wept; and, descending, found, instead of cruel death, generous hospitality.
Philip cast out a serpent by the cross's power, was persecuted, and prayed for his enemies.
Philip was born at Bethsaida; and he was one of the first of those whom our Lord summoned to follow him. After the ascension, he travelled into Scythia, and remained there preaching the gospel for twenty years; he then preached at Hieropolis in Phrygia, where he found the people addicted to the worship of a monstrous serpent, or dragon, or of the god Mars under that form. Taking compassion on their blindness, the apostle commanded the serpent, in the name of the cross he held in his hand, to disappear: and immediately the reptile glided out from beneath the altar, at the same time omitting such a hideous stench that many people died; and among them the king's son fell dead in the arms of his attendants, but the apostle, by divine power, restored him to life. Then the priests of the dragon were incensed against him; and they took him, and crucified him; and, being bound on the cross, they stoned him. Thus he yielded up his spirit to God, praying, like his Divine Master, for his enemies and tormentors.
— Mrs. Jameson
Soldiers obeyed orders to move guns; the church must obey orders to disciple the world.
During the recent war, a regiment received orders to plant some heavy guns on the top of a steep hill. The soldiers dragged them to the base of the hill, but were unable to get them farther. An officer, learning the state of affairs, cried, "Men! it must be done! I have the orders in my pocket." So the church has orders to disciple the world.
Christian mission spreads outward from the center like radii of a circle, starting near and moving far.
As radii in a circle are closest near the centre, and towards the circumference lie more widely apart, the affections of a human heart do and should fall thickest on those who are nearest. Expressly on this principle the Christian mission was instituted at first. Love in the heart of the first disciples was recognized, by Him who kindled it, to be of the nature of fire, or light. He did not expect it to fall on distant places without first passing through intermediate space. From Jerusalem, at his command and under the Spirit's ministry, it radiated through Judæa, and from Judæa to Samaria, and thence to the ends of the earth. Arnot.
Missions have grown significantly with many missionaries, organizations, and converts worldwide.
We sometimes complain of the slow progress of missions, as though nothing had been done. Is it nothing that the church has been aroused to her duty? that every large branch of Zion has her missionary organization? that these amount to eighty? that four thousand missionaries are in the field? that the word of God is preached in fifteen thousand localities of the heathen world? that ten million dollars are collected annually to sustain these missions? that six hundred and eighty-seven thousand converts are enrolled in Africa, and seven hundred and thirteen thousand in Asia? and that, if we add to these the fruits of the Catholic missions, we shall number Christians by the million in the heathen world? Bp. Thompson.
A missionary mother joyfully offers all her sons to God despite their deaths in mission work.
There was a race of parents that could raise a race of missionaries. Let me give you an instance of an old Moravian woman. A friend called upon her with sadness in his looks. "Your son," said he to the mother, "is gone."—"Is Thomas gone to heaven through the missionary life? Would to God that he would call my son John!" Well, John did become a missionary; and he fell. And this time the committee were very sad; but, before opening their lips, the old woman anticipated the story, and exclaimed, "Thank God! Would that he would call my last son, William!" And William, too, went, and fell; when the noble woman exclaimed, "Would that I had a thousand sons to give to God!" Oh! would that I had a thousand such mothers! Then would our ranks be full. Dr. Durbin.
Missionaries often labor many years without visible fruit but success is certain by God's promise.
Carey and his compeers, the first English Baptist missionaries, labored seven years before the first Hindoo convert was baptized. Judson toiled on for years without any fruit of his labor, until the few churches in this land who sustained him began to be disheartened. He wrote, "Beg the churches to have patience. If a ship were here to carry me to any part of the world, I would not leave my field. Tell the brethren success is as certain as the promise of a faithful God can make it." The mission was commenced in 1814. In 1870, we may count more than a hundred thousand converts.
A poor woman faithfully gives a penny weekly to missions by spinning extra yarn.
A woman of Wakefield, well known to be in very needy circumstances, offered to subscribe a penny a week to the missionary-fund. "Surely," said one, "you are too poor to afford this." She replied, "I spin so many banks of yarn for a maintenance: I will spin one more; and that will be a penny for the society."
War's cost could fund global missions, highlighting misplaced priorities in stewardship.
It is estimated that the war of the Rebellion cost this country not less than a thousand millions of dollars, and a million of precious lives. This sum would have supported a missionary to every three hundred pagans in the world; and the men might better have been given to this work than to have pined in prisons, or laid down in unmarked graves.
A chief laments destroying all his children before the gospel brought mercy and hope.
On one occasion, at Raiatea, one of the Society Islands, six hundred children were assembled. A feast was prepared for them; they marched through the settlement in procession, dressed in European garments, with little hats and bonnets made by those very parents who would have destroyed them had not the gospel come to their rescue. They and their parents occupied the chapel. The appearance of the parents was most affecting. The eyes of some were beaming with delight, as the father said to the mother, "What a mercy it is that we spared our dear girl." Bitter tears rolling down the saddened countenances of others, told the painful tale that all their children were destroyed. A venerable chief, gray with age, could bear the scene no longer; he arose, and with an impassioned look and manner exclaimed, "Let me speak; I must speak. Oh that I had known that the gospel was coming, my children would have been among this happy group; but alas! I destroyed them all. I have not one left. I shall die childless, though I have been the father of nineteen children." Sitting down, he gave vent to his agonized feelings in a flood of tears.
A father kills his child in anger, and the king refuses to intervene in the act.
Mr. Ellis, in his Missionary Tour, relates the following shocking instance of infanticide. A man and his wife, tenants of Mr. Young, who has for many years held, under the king, the small district of Kukuwaw, situated on the centre of Waiakea bay, resided not far from Maaro's house. They had one child, a fine little boy. A quarrel arose between them on one occasion respecting this child. The wife refusing to accede to the wishes of the husband, he, in revenge, caught up the child by the head and the feet, broke its back across his knee, and then threw it down in expiring agonies before her. Struck with the atrocity of the act, Mr. Young seized the man, led him before the king Tamehameha, who was then at Waiakea, and requested that he might be punished. The king inquired, "To whom did the child he has murdered belong?" Mr. Young answered, that it was his own son. "Then," said the king, "neither you nor I have any right to interfere; I cannot say any thing to him."
Illustrates brutal treatment of the infirm before Christianity reached South Sea islands.
Before the introduction of Christianity to their islands, the natives often proved themselves destitute of natural affection in their treatment of the infirm. Sometimes the unhappy invalid was buried alive. When this was designed, a pit was dug, bathing was proposed to the sufferer, and the attendants proffered their services to convey him to the beach. Instead, however, of showing him this kindness, they bore him to the pit, and cast him in. Stones and dirt were hurried into the grave, to stifle the voice of the unhappy man. The work of murder was soon performed, and the relatives returned to their dwellings, thankful to obtain relief, by this method, from the cares which humanity enjoins. Sometimes the invalid was destroyed in a more summary manner. Having called out all the visitors, the friends or companions of the sick man armed themselves with spears, and prepared for their savage work. It was in vain that the helpless invalid cried for mercy. So far from being moved by his entreaties, they would amuse themselves with deliberate cruelty, by trying to surpass each other in throwing the spear with dexterity at the miserable suppliant, or rushing upon him, they would transfix him to the couch. So true is it that "the dark places of the earth are full of the habitations of cruelty."
Shows cultural cruelty in abandoning elderly parents, contrasted with Christian compassion.
The second evening after we arrived, says Rev. J. Read, missionary to South Africa, we heard late in the evening that an old man and his wife had been carried away by their friends to the top of a precipice, and there left to die from hunger and cold. Early next morning I went to Pala, to request permission to try and save them. Nothing in the world could surprise him so much: he said, their friends had nothing to give them, and there was a law that such persons should not die in one of their houses, nor near the kraal; otherwise the whole neighborhood must break up and leave. He said there was no objection to our sending them food, but he could not allow them to be brought to the kraal. The next day their son came to expostulate against our conduct, saying, that he wished to leave home, and could not go until his father and mother were dead, and that we were preventing them from dying by giving them food. How strong a proof that "the dark places of the earth are full of the habitations of cruelty!"
However, we saved the lives of the old people for the time, by sending them food daily; so that they recovered and came back to their house; and the interpreter, with our Fingo brother, visited them daily, and made known Jesus unto them. The result eternity alone will tell.
Describes neglect and abandonment of the helpless before missionary influence in Sandwich Islands.
In giving an account of the former state of the Sandwich Islands, the missionaries say that the helpless and dependent, whether from age or sickness, were often cast from the habitations of their relatives and friends, to languish and to die—unattended and unpitied. An instance came to their knowledge, in which a poor wretch thus perished within sight of their dwelling, after having lain uncovered for days and nights in the open air, most of the time pleading in vain to his family, still within the hearing of his voice, for a drink of water. And when he was dead, his body, instead of being buried, was merely drawn so far into the bushes, as to prevent the offence that would have arisen from the corpse, and left a prey to the dogs who prowl through the district in the night.
Depicts children stolen and fattened for cannibalistic sacrifice in Sumatra.
The Rev. Dr. Carey, of Serampore, writing to a friend in England, a few years ago, had occasion to speak of Sumatra, as an important station for the establishment of a mission, which has since been done. The doctor related, that, a little time before he wrote, he had received very decisive evidence of their being cannibals. He was walking with a gentleman at Serampore, who pointed to a boy, and asked the doctor if he could imagine how he came by him. The reply was, of course, in the negative. He then stated, that he was on the east coast of Sumatra, when, having occasion to go ashore, he saw three little boys. He asked a Malay who they were, and was instantly told that they had been stolen from a neighboring island, and would be sold for food to the Battahs, (a nation inhabiting part of Sumatra,) as soon as they were fattened. He asked their price, was told it was 150 dollars, he paid the money, and took them on board his ship for the preservation of their lives! Truly, "the dark places of the earth are full of the habitations of cruelty."
Recounts witnessing cannibalism and human sacrifice in New Zealand before gospel influence.
Mr. Leigh tells us, that, while he was in the island of New Zealand, he was one day walking with a chief on the beach, and had his attention arrested by a considerable number of people coming from a neighboring hill. He inquired the cause of the concourse, and was told that they had killed a lad, were now roasting him, and then intended to eat him. He immediately proceeded to the place, in order to ascertain the truth of the appalling relation. Being arrived at the village where the people were collected, he asked to see the boy. The natives seemed much agitated at his presence, and particularly at his request, as if conscious of their guilt: it was only after a very urgent solicitation, that they directed him towards a large fire at some distance, where they said he would find him. As he was going to this place, he passed by the bloody spot on which the head of the unhappy victim had been cut off; and, on approaching, he was not a little startled at the sudden appearance of a savage-looking man, of gigantic stature, entirely naked, and armed with a large axe. He was a good deal intimidated, but mustered up as much courage as he could, and demanded to see the lad. The cook, for such was the occupation of this terrific monster, then held up the boy by his feet. He appeared to be about fourteen years of age, and was half roasted. He returned to the village, where he found a great number of natives seated in a circle, with a quantity of coomery (a sort of sweet potato) before them, waiting for the roasted body of the youth. In this company was shown to him the mother of the child, who, with her child, were slaves, having been taken in war. She would have been compelled to share in the horrid feast, had he not prevailed on them to give up the body to be interred, and thus prevented them from gratifying their unnatural appetite.
Describes cannibalism and human sacrifice in Pacific islands before gospel transformation.
HOLD ASSAILED.—Numerous groups of islands in the Pacific have rapidly yielded to the influence of the gospel. About ninety islands have cast their idols "to the moles and to the bats," and about 400,000 idolaters have nominally (not all truly) embraced Christianity. One of the strongest holds of cannibalism and cruelty is found in the Fecjee islands.
When the posts of their temples are erected, human beings are sacrificed, their bodies baked in native ovens, and the flesh eaten by the imbruted worshipers. In 1839 a victorious war party, returning from an exterminating war, placed thirty living children in baskets, and hoisted them up to the masthead of their canoes, to dangle in the wind as trophies of victory. By the motion of the canoes the helpless victims were dashed against the mast, and their piercing cries were speedily hushed in the silence of death.
So numerous were the victims taken in this war, that the most greedy cannibals were for a time glutted with human flesh! In some instances, this execrable appetite for human flesh has become so strong, that bodies have actually been dug up out of the grave to gratify it! The gospel has assailed this strong-hold. The Wesleyan Missionary Society, (Eng.) from whose quarterly paper these facts are taken, has a successful mission among them; 540 have expressed hope in Christ, and are regular communicants. Nearly 1,000 thousand persons, adults and children, are receiving religious instruction in the schools. Thousands of the natives, who have not embraced Christianity, have been greatly benefited by the gospel. Their manners have been reformed, their morals materially improved. Cannibalism has been abandoned by multitudes, wars are less frequent and less cruel. A few influential chiefs have united with the people of God. One of these was one of the greatest cannibals and warriors that Fleece ever produced. His conversion has astonished his countrymen and gladdened the hearts of the missionaries.
# 275. Treatment of Females.
Expresses a mother's sorrow over female infanticide and harsh treatment in South America.
A missionary in South America reproved an Indian mother for the murder of her female infants. She replied with tears, "I would to God, father, I would to God, that my mother had, by my death, prevented the distresses I endure, and have yet to endure as long as I live. Consider, father, our deplorable condition. Our husbands go out to hunt, and trouble themselves no further. We are dragged along, with one infant at the breast, and another in a basket. They return in the evening without any burden. We return with the burden of our children; and, though tired with a long march, must labor all night in grinding corn, to make chica for them. They get drunk, and in their drunkenness beat us, draw us by the hair of the head, and tread us under foot. And what have we to comfort us for slavery that has no end? A young wife is brought in upon us, who is permitted to abuse us and our children, because we are no longer regarded. Can human nature endure such tyranny? What kindness can we show to our female children, equal to that of relieving them from such oppression, more bitter a thousand times than death?
I say again, would to God my mother had put me under ground the moment
I was born."
Opposition to educating women based on fear of their increased knowledge and influence.
About the beginning of 1825, Mr.
King, an American missionary, spent about six months in Tyre, (of Scripture,) in Syria, and made some efforts to establish a school there for the instruction of Tyrian females. He expected to succeed, when one of the principal priests rose up and said, "It is by no means expedient to teach women the word of God. It is better for them to remain in ignorance, than to know how to read and write. They are quite bad enough with what little they now know.
Teach them to read and write, and there will be no living with them." These arguments were sufficient to convince all the Greek and Catholic population of the impropriety of female education.
A dying mother and infant girl are rejected due to cultural devaluation of females.
A
Hindoo family, after a pilgrimage of nearly two thousand miles on foot, had arrived within about one hundred and fifty miles of the temple of Juggernaut, when the mother was attacked with cholera. The husband immediately forsook her. With an infant at her breast, and reduced as she was, she crawled to a neighboring village, hoping to find a shelter: but every application proved unsuccessful. Denied admittance at every house, she lay, in a stormy night, with her infant, upon the naked ground. Mr. Sutton having been informed of her suffering condition, repaired to the spot, and found mother and infant lying under a tree, drenched with rain. He had her removed, and gave her medicine; but on the second day she died. The infant was almost famished. Mr. S. used every persuasion to obtain for it nourishment and care, but he was unsuccessful. The unfeeling reply of every person was—
"It is only a girl." He applied finally to the owner of the village, a wealthy man, and a priest of Juggernaut. The heard-hearted man could coolly say,
"If the mother is dead, let the child die too—what else should it do? It is but a girl." At length some milk was procured, and the starving child re ceived the nourishment with the utmost avidity. The heart of the missionary was touched by its look of imploring earnestness and unbounded joy. He resolved to cherish her as his own child. She has been brought to this country, and placed at a female seminary near Boston.
# 276. Miscellaneous.
Heathen gods are seen as harmful, unlike the good God who hears and blesses.
A New Zealand chief lay pining on a sick bed. An European visitor inquired whether he ever prayed for the restoration of his health? "No," he replied, "we have no good God to address; our god makes us sick and kills us, but gives us nothing. Yours is a good God who hears you when you pray, and bestows good things upon you. Pray for me and I shall get well, yours is a good God. Teach us to know him, for New Zealand people know nothing that is good." So comfortless are the instructions of heathenism, and so unlike the inspired declaration, that "like as a father pitieth his children, so the Lord pitieth them that fear Him."
South Sea Islanders changed from revengeful savages to kind and harmless people through Christianity.
The Tahitians, before the introduction of Christianity among them, were as implacable and untiring in their efforts to execute plans of revenge, as savages usually are. Formerly, when one of these islanders had at length succeeded in slaying his enemy, he has bruised the body of his foe to pulp with large stones. He has then spread out the flattened mass to the sun, till it was dried like leather. Then he has glutted his remorseless hatred by wearing the covering thus formed—having made an aperture through the centre for his head—the hands dangling down in front, and the feet behind, till the hideous garment fell in pieces from the revengeful wearer. A practice similar to this, it is said, prevailed among the New Zealanders. How different is the character of the South Sea Islanders now! No people are more harmless, none more kindly affectioned one toward another.
Lemaism uses mechanical prayer mills to earn merit, showing empty religious ritual.
TARY.—The votaries of Lemaism actually use prayer mills. The following is a description of these labor-saving machines, by Zewick.
The kurdu, or prayer machine, consists of hollow wooden cylinders of different sizes, filled with Tangud writings. The cylinders are painted with red stripes, and adorned with handsome gilt letters in the Sanscrit character, commonly making a distinct sentence. Each of these is fixed upon an iron axis, which goes through a square frame; this frame is capable of being shut up flat, and is formed upon a small scale, much like a weaver's shearing machine. Where the lower parts of the frame cross, there is a hole in which the axis of the cylinder turns; by means of a string which is attached to a crank in the spindle, the machine can be kept in motion, so that the cylinder turns in the frame like a grindstone upon its axis. Before the fire at Sarepta, we had two large kurdus of this kind, with Tangud writings of all sorts, rolled one upon another, round the spindle, in the inside of the cylinder, to the length of some hundred feet. The Moguls believe that it is meritorious respectfully to set in motion, whether by the wind or otherwise, such writings as contain prayers and other religious documents, that the knowledge of these scraps of theology may reach to the gods and bring down their blessing. These prayer mills contain the above named sentence,—a comprehensive request—repeated it may be thousands of times, and thus secure a wonderful multiplication of power. These machines are commonly found in the houses of the Moguls.
We can smile at this worthless device. Is it, however, more absurd than a heartless prayer, offered to the living God, for the coming of his kingdom, and the diffusion of Christianity among the needy heathen?
A savage warrior is haunted by guilt after killing a child, showing conscience's power.
A young Indian, belonging to one of the most untutored tribes of North America, coveted the distinction of a brace. To secure this rank it was necessary, by the usages of his tribe, to kill an enemy.
While engaged with a war party, he attacked a little child, and when the child ran into the bushes to escape, he pursued. The child earnestly entreated him to spare his life. But the cries of the helpless fugitive were disregarded; the pursuer struck him with a spear in the breast. The wounded boy persevered in his endeavors to extract the weapon, until he fell and expired. The young man, instead of feeling happy, as he anticipated, after qualifying himself by this cruel act for the rank he coveted, became exceedingly wretched. He could not relieve his mind from painful impressions. The image of the child pleading for life, and his efforts to extract the spear, constantly haunted his imagination. Thus does conscience perform her work even in the dark mind of the savage. The Heathen are thus "a law unto themselves."
# BENEFITS OF MISSIONS.
# 277. Temporal Benefits.
Missionaries reconciled warring tribes and introduced them to the gospel of peace.
On one occasion, when Mr. Nott, a Missionary, and his companions, arrived at the island of Tubool, the whole of its population were preparing for battle, being engaged in war. The Missionary and his friends stepped forward as mediators, saw the leaders of the contending parties, expostulated with them, brought them together, and reconciled their differences. The contending armies threw down their weapons, cordially embraced each other, went in company to a new building which was devoted to the service of God, and sat side by side to hear the gospel of peace, which was now published to many of them for the first time.
Missionaries brought civilization, prayer, and Christian living to a wild jungle tribe.
In the interior of the island of Ceylon there is a tribe of wild men called the Veddahs. When first visited by the Wesleyan Missionaries they seemed to be the lowest specimen of human nature that had been found in all the dark region of heathenism. It is difficult to see how any thing short of idiocy could place them nearer to the brutes. The Missionary thus describes them: "They have no knowledge of God, they have never heard of such a being. They wear scarcely any covering, and have no houses. In dry weather they range the jungle, and often sleep under trees; and in the wet season they creep into the caves, or under overhanging rocks. Their beds are a few leaves; they eat with their fingers, with leaves for dishes. Sunk almost to the brute, they live and die like their shaggy companions of the forest." Even on this people the gospel has tried its power. More than fifty families have permanently settled down, forming two pleasant and now Christian villages. They have schoolmasters and Christian teachers. The gospel has given them improvement in civilization and the comforts of home.
Under date of July, 1841, the Missionary writes, "they have already begun to meet together for prayer, and one has become an exhorter. The government agent says that they pray daily, conduct themselves with the greatest propriety, and refrain from all labor on the Sabbath. Twelve months ago they had never heard of God; now 200 have been baptized, and many more are earnestly desiring to embrace the gospel."
Missionary Swartz's faith and actions saved a besieged fort through providential provision.
In the time of war, the fort of Tanjore, Hindostan, was in a very distressing situation; a powerful enemy was near, and the provisions were insufficient even for the garrison. There was grain enough in the country for their supply, but they had no bullocks to convey it to the fort; the people had lost all confidence in the Europeans, and the rajah in vain entreated their assistance. The only hope left them appeared to be in Mr. Swartz, an eminent Missionary. "We have lost all our credit," said the rajah to an English gentleman; "let us try whether the inhabitants will trust Mr. Swartz." Accordingly he was desired to make a speedy agreement with them, for there was no time to be lost; the sepoys were daily dying in great numbers, and the streets were literally lined with the dead every morning. Mr. Swartz, therefore, sent letters in every direction, promising to pay with his own hands for every bullock that might be taken by the enemy, and in a short time, his benevolent exertions obtained for the perishing inhabitants above a thousand bullocks. He sent catechists and other Christians into the country, at the risk of their lives, who, with all possible haste, brought into the fort a large quantity of rice, by which means it was preserved.
At another time, the inhabitants of the Tanjore country were so miserably oppressed, that many quitted the province. In consequence of their departure, all cultivation ceased, and every one dreaded the calamity of a famine. Mr. Swartz, without delay, entreated the rajah to remove the shameful oppressions, and to recall the inhabitants. His advice was followed, and the rajah endeavored to bring back the people, promising to listen to their complaints, remove their grievances, and that justice should be administered. This, however, proved fruitless; all his efforts were in vain, for the people would not believe him. Mr. Swartz was then requested to write letters to them as before. He cheerfully did so, assuring them that, at his intercession, kindness would be shown them, and that their oppressions should be removed. The people immediately believed his word, and seven thousand men came back in one day, and the rest of the inhabitants soon followed their example. He then exhorted them to exert themselves to the utmost in the cultivation of their lands, which should have commenced in June, but nothing was done even at the beginning of September. The people instantly replied, "As you have shown kindness to us, you shall not have reason to repent of it; we intend to work night and day, to show our regard for you."
The gospel transformed a degraded tribe, leading to repentance and new life.
At a Methodist missionary meeting in New Hampshire, Bishop Hedding said, that on one of the islands in Upper Canada, that he visited, there was a company, or tribe of Indians, the most filthy and degraded that he ever saw. They were given to intoxication in the worst manner that could be conceived of. They lived a most uncomfortable, miserable life, having scarcely food, raiment, or shelter; but it was to those wretched creatures the gospel was sent, and it became the "power of God to their salvation." They left off entirely their former habits; and when he last saw them, they appeared like another people, had built themselves houses, cultivated farms, and almost all of them were doing well. One circumstance to which he alluded was particularly touching. He said he was explaining to them the intercession of Christ through an interpreter, who was himself a converted Indian, but previously a very bad man, one who, in a passion, had murdered his wife. This was the first time they had ever heard it explained in this way, and the whole tribe were so affected, that they could hardly sit on their seats. For a time, such was the weeping and crying, he could scarcely proceed. The poor murderer was so powerfully overcome at last, that he was unable to interpret any longer.
The gospel brought peace and prosperity, ending war and suffering in the South Sea Islands.
The Rev. Mr. Orsinond, a Missionary at Eimee, states that, some years ago, he overheard several chiefs conversing among themselves as follows—
"But for our teachers, our grass on the hill, our fences and houses would have been fire-ashes long ago," meaning that the ravages of war would have continued to desolate the land. "But for the Gospel, we should now have been on the mountains, squeezing moss for a drop of water; eating raw roots, and smothering the cries of our children, by filling their mouths with grass, dirt and cloth. Under the reign of the Messiah we stretch our feet at ease, eat our food, keep our pig by the house, and see children, wife and all at table in the same house. We did not know more than our ancestors, our kings and our parents: and we were all blind, till the birds flew across the great expanse with good seeds in their mouths, and planted them among us. We now gather the fruit and have continual harvest. It was God who put it into the hearts of those strangers to come to us. We have nothing to give them: but we are a people of thorny hands, of pointed tongues, and we have no thoughts." "If God were to take our teachers from us, we should soon be savage again. They are the great roots to the tree on the high hill: the wind strikes it, twists it, but cannot level it to the ground, for its roots are strong. Our hearts delighted in war, but our teachers love peace, and we now have peace."
Missionary influence drastically reduced crime among Hottentots compared to others.
The Rev. Dr. Philip, of the Cape of Good Hope, states, that the honorable Justice Burton informed him, after a circuit tour, that he had made three journeys over the colony as a circuit judge; that, during these circuits, he had nine hundred cases before him, and that only two of those cases were connected with Hottentots who belonged to missionary institutions, and that neither of them were aggravated cases. On a comparison of the population at the Missionary stations with that of the rest of the colony, which was under the jurisdiction of the circuit court, the fact stated by the judge makes the proportion of crimes as one only to thirty-five.
A well-educated man seeks Scripture after hearing of a foreign teacher, leading to blessing.
One evening about sundown, says Rev. E. Kincaid, I stopped at a city on the Irawaddy. I sat on the boat, a short distance from the bank, and began to read from my tracts. The people sat down on the shore; some, however, went to the town to say that a foreign teacher had come. The crowd increased, and I read on til sundown. At length a tall young man came wading to the boat, and said, "Teacher, have you the Acts of the Apostles?" Imagine my surprise at hearing such a question in that place. I replied, "Yes." He said again, "Teacher, have you the Gospel of John?" He was evidently well educated; I asked, therefore, "How did you learn about these books?" He told me that long ago his grandfather had obtained them from Mr. Judson, but had lost them in a great fire; and, now hearing of the foreign teacher, the old man had sent him in the hope of getting them again. I complied with his request, and he hastened away. A storm soon came upon us, and I removed my boat to the other end of the city, two miles distant.
About eight o'clock in the evening, the young man came again; he had been searching all along the shore for me. On his return to his grandfather, the latter inquired if he had asked the teacher to stay with him; and he had now come to invite me to his house. I went and found the old man seated in the midst of his family. He put out his hand to feel for me, and I perceived that he was blind. His family had read to him, and he spoke of the comfort he had derived from John and the Acts. "The eyes of my body," he said, "are dark; but the eyes of my mind are opened."
A missionary boldly confronts a planter’s sin despite opposition to preach true morality.
The Rev. Robert Young, missionary in the West Indies, tells the following story:
When I was in the interior of the country, in my former residence in the island, I was waited upon by a white planter, who requested me to go to his estate to teach his negroes morality and industry. I accordingly went, and about three hundred were at once made to assemble in his large hall. I commenced religious worship, and took my stand behind his table. I gave out a hymn, and he assisted me in singing it; and after prayer I gave out a text, which led me to speak against Sabbath-breaking, and another evil very prevalent in that country—two sins of which mine host was notoriously guilty. I perceived that the word was not very acceptable. He evidently withered under the statements I made; he seemed, by his look, to say, "You are traveling beyond your record." But I had possession, and determined to keep it. As soon as I had finished, he rose from his seat, under the influence of great excitement, and said, "I don't believe that. Now stop, my negroes. I brought him here to teach morality and industry—that is, that you are not to steal from your owner, nor to be idle while you are at work; but instead of that, he has been finding fault with me, which, to say the least, is very ungentlemanly conduct. Now," said he, "I will expose the fallacy of all that he has said. He has told you it is wrong to violate the Sabbath; but he must have forgotten that the law respecting the Sabbath was given some thousands of years before the West India Islands were discovered, and therefore it could have no adaptation to that part of the world. And, as regards the other crime of which he has said so much, I, for one, wish you could read your Bibles; for you will find it stated there, that Abraham patronized the very thing that Mr. Young has condemned." And thus, by the most shameful perversion of the Scriptures, he went on to defend his views, and sat down much elated with his performance. I rose and replied, and went further into the subject than I had done before: he rose and replied, and I rose and replied, and we kept up the discussion for two or three hours, to the no small amusement of the negroes, who could no longer subdue their risible powers, but departed with a loud laugh, exclaiming, "Ah! Massa, Parson have been too many for Buckra."
But, hear the sequel. Before I left that country, I saw this same proud planter a humble penitent at the feet of Jesus, putting his confidence alone in that blood which cleanseth from all sin. On my recent visit to the island, I waited upon him, and was delighted to see him. He expressed himself in a way that I cannot here describe: he was walking in the truth, and adorning the doctrine of God his Savior in all things.
Missionaries experience God’s provision and protection amid hostile surroundings.
The following instructive anecdote was told by Rev. R. Moffatt, missionary from Africa, at an anniversary of the London Missionary Society. He and his companions had traveled in the interior all day and night, weary and without food. They approached a village inhabited by the Corannas, who were accustomed to bloodshed and rapine. An individual who met them warned them against entering the village; they would do so at their peril. He pointed them to the heights beyond the town, where he said they could sleep for the night.
"We tied about us the fasting girdle to prevent the gnawing of hunger. We looked at each other, for we were hungry and thirsty, and fatigued beyond measure. At last an individual came; we asked for water. It was refused. I offered two or three buttons remaining on my jacket for a little milk. It was refused with scorn. It was evident something was brewing in the minds of the people, and we had good reason to be alarmed. We lifted up our hearts to God. There we sat; and as we gazed saw a woman descend from the heights. She approached with a vessel in her hand and a bundle of wood. The vessel contained milk; having set them down, she immediately returned. She shortly came back, bringing a vessel of water in one hand and a leg of mutton in the other. She sat herself down and cut up the meat. We asked her name, and if there was any relative of hers to whom we had shown kindness; but she answered not a word. I again asked her to tell me to whom we were indebted; and after repeating the question three or four times, she at last replied, 'I know whose servants ye are, and I love Him, who hath told me, he that giveth a cup of cold water to one of his disciples shall in no wise lose his reward.' Her words seemed to glow while she wept profusely to see one of the servants of Christ. On inquiring into her history, I found she was a solitary lamp burning in that village. I asked her to tell me how she had kept the light of God alive in her soul. She drew from her bosom a Testament, and holding it up she said, 'That is the fountain from which I drink; that is the oil that keeps my lamp burning in this dark place.' I looked at the book; it was a Dutch Testament, printed by the British and Foreign Bible Society. It was given her by a missionary when she left the school! And it was that book that had been the means of her conversion, and had kept alive her piety without any teaching save that of the Holy Ghost, or any Christian fellowship except communion with God."
Natives chose gospel peace over revenge after a missionary's death among savage tribes.
When it was known among the islands that Mr. Williams had been killed at Eromanga, the first proposition made by the people was of a character worthy of their Christian profession. It was not to take their clubs and spears, and go, in large numbers, to avenge the death of their beloved friend, who had fallen a victim to the cruel savages on that island; but that native teachers should be sent to carry to those blood-stained shores the gospel of peace, believing that to be the best method that could possibly be adopted to subdue their ferocious spirits, and lead them joyfully to receive and kindly treat European missionaries, who, at some future period, might go to reside among them. Two natives had the moral courage to offer their services for that particular field of missionary enterprise. They were taken thither by Mr. Heath. The chiefs, in whose charge they were left, promised to behave kindly to them and to attend to their instructions.
Hindus gather to read the New Testament, renouncing caste and embracing Christian teachings.
The Rev. Mr. Fisher, a chaplain in Bengal, relates the following circumstances respecting a number of Hindoos who were associated together for the purpose of acquainting themselves with the truths of Christianity, in the year 1818.
It was reported that a number of strangers from several villages had assembled in a tape, near Delhi, and were busily employed, apparently in friendly conversation, and in reading some books in their possession, which had induced them to renounce caste, to bind themselves to love and associate with one another, and to intermarry only with their own sect, and to lead a strict and
5-20 holy life. A convert employed by Mr. Fisher visited the spot, and found about five hundred people, men, women, and children, seated under the shade of the trees, employed in reading and conversation. He accosted an elderly man, and said, "Pray who are all these people, and whence came they?" "We are all poor and lowly, and read and love this book." "But what is this book?" "The book of God." "Pray let me look at it, if you please." It proved to be the New Testament, in the Hindoostanee tongue, many copies of which seemed to be in their possession, some printed and others written by themselves. The visitor pointed out the name of Jesus in one of the copies, and inquired, "Who is that?" "That is God. He gave us this book." "When did you obtain it?" "An angel from heaven gave it to us." "An angel?" "Yes—to us he was an angel—but he was a man, a learned pundit." A public reader appears to have been selected by themselves for the express purpose of reading this miraculous book; and their evenings have been habitually spent for many months in this blessed employment, crowds gathering to hear God's book. The ignorance and simplicity of many of them were very striking. They had never heard before of a printed book. All united in acknowledging the superiority of the doctrine of this book to every thing they had hitherto heard or known. An indifference to the doctrine of caste soon manifested itself, and the interference and tyrannical authority of the Brahmins became increasingly offensive. At last it was agreed to separate themselves from the rest of their Hindoo brethren, and to establish a fraternity of their own, choosing four or five, who could read the best, to be public teachers. The number daily and rapidly increasing, especially among the poor, a public meeting was deemed necessary, to which all their congenial associates were invited. A large grove near Delhi was selected for the purpose, and this interesting group had now met for the first time. They seemed to have no particular form of worship, but each individual made daily and diligent use of the Lord's prayer. They resolved to hold such a protracted meeting once a year.
It was found that this remarkable interest among so large a group of inquirers was awakened by the distribution of some new Testaments at Hurdwar.
Rarotonga transformed from heathenism to Christianity with new worship and holy living.
In describing the influence of Christian missions on society, Mr. Williams writes in his "Missionary Enterprises," in reference to Rarotonga, I cannot forbear drawing a contrast between the state of the inhabitants, when I first visited them, in 1823, and that in which I left them, in 1834. In 1823, I found them all heathens; in 1834, they were all professing Christians. At the former period, I found them with idols and maraes; these, in 1834, were destroyed, and, in their stead there were three spacious and substantial places of Christian worship, in which congregations amounting to six thousand persons, assembled every Sabbath day. I found them without a written language; and left them reading in their own tongue the "wonderful works of God." I found them without a knowledge of the Sabbath; and when I left them, no manner of work was done during that sacred day. When I found them, in 1823, they were ignorant of the nature of Christian worship; and when I left them, in 1834, I am not aware that there was a house in the island where family prayer was not observed every morning, and every evening. I speak not this boastingly; for our satisfaction arises not from receiving such honors, but in casting them at the Savior's feet; "for his arm hath gotten him the victory," and, "HE SHALL HAVE THE GLORY."
What has been said of Rarotonga is equally applicable to the whole Hervey Island group; for, with the exception of a few at Mengaia, I believe there does not remain a single idolater, or vestige of idolatry, in any one of the islands. I do not assert, I would not intimate, that all the people are real Christians; but I merely state the delightful fact, that the inhabitants of this entire group have, in the short space of ten years, abandoned a dark, debasing, and sanguinary idolatry, with all its horrid rites; and it does appear to me that, if nothing more had been effected, this alone would compensate for all the privations, and labors, and expense, by which it has been effected.
Navigator Islands changed from savage war to prayer meetings and Christian worship in ten years.
In 1830, Rev. Mr. Williams, of the London Missionary Society, first bore the gospel to the Navigator's Islands. This group lies nearly west from the Society Islands, at a distance of about 700 miles. The war-whoop was one of the first sounds that fell upon his ear. Burning villages marking the warrior's track, met his eye. The mass of the people were debased and vicious, and met together only to pollute and destroy each other.
In March, 1840, a pious Scotch gentleman visited these islands, and gives the following account:—
As we approached and sailed up the harbor, we were gradually surrounded by many canoes; and before we anchored the deck was covered by natives, all anxiously and affectionately greeting the new missionaries who arrived with us. As we passed up to the house of the resident missionary, we observed the large erection, formerly used for holding their savage dances, crowded with women, who were holding a prayer-meeting, and filling the air with notes of praise, in place of their ferocious and abominable war-songs.
The chapel is 100 feet by 27, capable of containing about 1,000 people, for they fill every corner, passages and all, besides standing at the windows outside. You may imagine my feelings, when standing in the midst of reclaimed savages, hearing them sing the praises of Jehovah, seeing them bow the head.
and reverently cover the face during prayer; and during sermon seeming to devour the word as it drops from the preacher's lips; while a woman would sob out in spite of her efforts to express it; and a man would wipe the unbidden tear from his swarthy cheek, so lately marked by all that could express a ferocious heart, but now, meek, humble, and subdued. Oh, how I wish you could be present, to see the fervor of the people, to see their subdued affectionate countenances—those whose hands were deeply stained with blood and murder, washed and purified in the blood of Jesus. In these islands 40,000 have renounced heathenism—more than 20,000 have learned to read!
### 282. Reflex Benefits.
Missionaries' self-denial inspired a skeptic to convert and support missions financially.
A man of the world stood upon the wharf, and saw a devoted company of foreign missionaries go abroad. "He saw the son, the daughter, the brother, and the sister, the relation, and the friend, with Christian spirit and self-denial, give the parting hand, and he protested against it." These, said he, are just such spirits and talents as we need at home, and it is not right, to send them away from the country, when we need them so much at home. But the Spirit of the Lord was there; and the spirit exhibited by these missionaries was made the means of his conversion, and he afterwards, with his own money, educated more pious young men for the ministry, than sailed in that missionary company.
Engaging in missions brought comfort and renewed joy to a discouraged congregation.
"There was a period of my ministry," said this devoted man to a friend, "marked by the most pointed systematic effort to comfort my serious people: but the more I tried to comfort them, the more they complained of doubts and darkness. Wherever I went among them, one lamentation met my ear, 'Ah! sir, I can get no comfort. I am unable to appropriate any of the great and precious promises to myself, I looked for light and behold darkness.' I knew not what to do, nor what to think, for I had done my best to comfort the mourners in Zion. I was therefore at my wit's end. At this time it pleased God to direct my attention to the claims of the perishing heathen in India; I felt that we had been living for ourselves, and not caring for their souls. I spoke as I felt. My serious people wondered and wept over their past inattention to this subject. They began to talk about a Baptist mission. The females, especially, began to collect money for the spread of the Gospel. We met and prayed for the heathen, met and considered what could be done amongst ourselves for them, met and did what we could. And, whilst all this was going on, the lamentations ceased. The sad became cheerful, and the desponding calm. No one complained of a want of comfort. And I, instead of having to study how to comfort my flock, was myself comforted by them. They were drawn out of themselves. Sir, that was the real secret. God blessed them while they tried to be a blessing."
Participation in a missionary society greatly benefited theological students' spiritual growth.
"It may not be improper for me to observe," says the Rev. Dr. Alexander, respecting the Society of Inquiry of the Theological Institution at Princeton, "that in my opinion, no part of the exercises in the Theological Seminary, has been attended with more manifest good effect than those which appertain to the proceedings of this Society."
Missions united churches, restored backsliders, and deepened believers' peace and joy.
"After the departure of our brethren, the first Baptist Missionaries to India"—says the brief narrative of the Baptist Mission, "we had time for reflection. In reviewing the events of a few preceding months, we were much impressed. The thought of having done something towards enlarging the boundaries of our Savior's kingdom, and of rescuing poor heathens and Mahomedans from under Satan's yoke, rejoiced our hearts. We were glad, also, to see the people of God offering so willingly; some leaving their country, others pouring in their property, and all uniting in prayers to Heaven for a blessing. A new bond of union was formed between distant ministers and churches. Some who had backslidden from God were restored; and others who had long been poring over their unfruitfulness, and questioning the reality of their personal religion, having their attention directed to Christ and his kingdom, lost their fears and found that peace which in other pursuits they had sought in vain. Christians of different denominations discovered a common bond of affection: and instead of always dwelling on things wherein they differed, found their account in uniting in those wherein they were agreed. In short, our hearts were enlarged: and if no other good had arisen from the undertaking, than the effect produced upon our own minds, and the minds of Christians in our own country, it was more than equal to the expense."
A missionary box on a ship was spared from destruction, revealing God's providential care.
On the 14th of July, 1814, the three brigs, Eliza, Mary, and Irish Miner, sailed together from Limerick, all bound for London. Early on the 26th they fell in with the American armed ship of war Whig, commanded by James Clark, Esq. Capt. Clark was first on board the Mary of Waterford, and after examining his prize, he gave orders to take some supplies for the Whig, and then to set fire to the Mary, which was instantly complied with. After seeing her in a blaze, Capt. Clark went in his boat on board the brig Eliza, Capt. Davis. When he found her loaded with a cargo of no use to him, he gave orders immediately to set fire to her, and when the preparations were making to carry the order into execution, (which would not take three minutes time,) Capt. Clark accidentally went below into the cabin, where Capt. Davis was overwhelmed with trouble, bundling up his clothes to follow his men, who by this time had been put in chains, on board the Whig. After Capt. Clark had observed all about the cabin, and took away a heap of charts and nautical and religious books, he cast his eye on the "Missionary Box," and asked what it meant. Capt. Davis consequently told him the whole. He paused a little, with one end of his stick on the little box, and then broke silence. "Captain, we Americans are not at war with you nor the like of you; but with your — government (please excuse the expression) we are at war. Captain, as your cargo belongs to your government, I will utterly destroy it: but neither you nor your vessel will I by any means hurt." With that, he ordered fifty of his men to come on board, which they did, and threw 637 sacks of corn overboard, and threw salt water over what was left for ballast so as utterly to spoil it; and when Capt. Clark understood, by the register of the Irish
Miner, that part of her belonged to Capt.
Davis, of the Eliza, he spared her altogether and her cargo: so that I look upon it, that the Missionary box, actually saved two vessels and one cargo.
The above, I assure you, is altogether authentic.
I am, gentlemen, with respect,
Yours truly,
THOMAS PROPERT,
Master of the brig Brothers, of Pembroke.
Cardiff Roads, May 17, 1814.
The above is an extract from a letter to the Editors of the Evangelical
Magazine.
Capt. Davis was a member of a Methodist church. He was in the habit of putting into the box 6d., his mate 3d., his men 1d. each, every Monday morning.
Missions brought safety and peace to Pacific islands, benefiting commerce and travel.
There is, says
Mr. Dibble, one result of the missionary effort, which is often overlooked;
the safety secured to ships in the Pacific that visit to refit or recruit at the different groups of islands. In former times there was not an island in all Polynesia where a ship could touch without imminent peril. There is scarcely a group of islands with which is not connected some tale of massacre. Now, throughout the whole of Eastern Polynesia, except, perhaps, the Marquesas
Islands, ships may anchor, refit, and recruit; and the seamen may wander in safety over the fields, and through the groves. If the missions in the Pacific had been sustained entirely by our government and the governments of Europe, it would have been a small expenditure compared with the mere commercial advantages which have been gained—a far more economical expenditure than characterizes most of our national enterprises. What does it require to support one man-of-war or one exploring squadron? Yet how limited the results in comparison; how small,
I say, if we look merely at the commercial benefit to the world!
