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DR. CHALMERS. — THE ST. ANDREW’S
MISSIONARY
PERHAPS an apology may
be necessary for again calling the attention of our readers to a subject
which may be supposed by some of them to have already occupied too
prominent a place in the pages of
the University Magazine. It is not, however,
to the general subject of missions that the following observations refer;
but to an institution, which, for several reasons, is highly deserving of
our attention. The meetings of the St. Andrew’s Missionary Society are
conducted by one of the most distinguished men of the present age; and one
who is both an eleve and a Professor of our own University. After
alluding to Dr. Chalmers, it is scarcely necessary to add, that the
perfect originality of the plan of procedure in the public meetings of
this society, furnishes the subject with an additional claim upon our
regard. We feel quite ashamed, indeed, that we have not ere now given a
more detailed account of these highly interesting meetings. Our only
excuse is, that we have felt unequal to the task. When any subject is
treated in an ordinary manner, a brief summary of leading ideas may be
sufficient to suggest a pretty accurate conception of the whole; as a well
executed sketch may give a just enough idea of a common painting. But
should we attempt to give any adequate conception of the rich and
expressive diction, and the living imagery of Dr. Chalmers’s style, by a
meagre outline of his ideas, it were something as if a mere dabbler in the
fine arts should hold up his own rude and and imperfect sketch of some
masterpiece of the pencil, and pretend thereby to afford a just
representation of that original, in which every lineament gave grace and
beauty, and every touch gave life. This, therefore, we shall not attempt.
Our object in these remarks is to give some account of Dr. Chalmer’s plan
of procedure, which we think might be extensively adopted in meetings of a
similar nature, with very considerable advantage.
Dr. Chalmers is, in the
widest sense of the word, a Philosopher; and philosophy is his companion
wherever he goes. He has here succeeded in introducing her into a place,
where, it must be confessed, she has but seldom appeared hitherto, and
where her friends expected, least of all, perhaps, to find her, the
metting of a Missionary Society. If we have been at all able to guess at
the scope of Dr. Chalmers’s general plan, from the few of these meetings
we have had the pleasure of attending, he appears to us to have taken a
most interesting view of missionary operations. He seems to regard the
history of Christian enterprise among the heathen, as a wide field of
observation, from whence we may gather, by induction, some very important
truths in reference to the Christian religion. Accordingly, while
interesting selections are read from the periodical accounts of different
missionary societies, the inferences that may be legitimately drawn from
the facts there recorded, are set forth by Dr. Chalmers in paragraphs of
his own composition, occasionally interspersed with extemporaneous
explanation. These serve to connect together the extracts that are read,
and thus give to the whole the air of a continuous and well arranged
discourse, where some important doctrines are advanced, which are proved
as well as deeply impressed on the mind by an appeal to very striking
historical illustration. Apparently from a desire to give a more distinct
view of the different spheres of missionary labour, Dr. Chalmers seems to
wish to confine his attention to the operations of one body of Christians
at a time. At those meetings which we have had the opportunity of
attending, during this and the preceding session, the facts which have
formed the ground-work of Dr. Chalmers’s observations have been gleaned
chiefiy from the accounts of the Moravian missions. We have been informed
that, during the summer months, the Church Missionary Society, and the
Baptist Missionary Society, have also shared his attention.
The facts connected with
the Missions of the United Brethren, that Dr. Chalmers has brought
forward, have given rise to some investigations concerning the great
principles of our faith, which must prove interesting, not only to the
supporters of missionary societies, but to every one who feels any concern
in the cause of genuine Christianity. Some of these inquiries are so
interesting, and lead to results of such paramount importance, that we
shall refer a little more particularly to those facts which tend to their
elucidation.
The United Brethren have
been at once the most successful, and the most popular of all
missionaries. And it may be interesting to examine a little more closely
into these two characteristics of the Moravian missions. And, first, as to
their success.—What has been the cause of it? What are their views of
divine truth? What has been the mode of their instruction? And in their
discourses, what are the truths which they bring most prominently forward?
It is well known that, on this very subject, there is a division of
opinion among the teachers of Christianity in our own land. One would
think that a careful examination of facts might satisfactory determination
of this question.
Some theologians are of
opinion that a few of the leading truths of the gospel, such as the
atonement of Christ, and the other doctrines that are inseparably
connected with it, should hold a most prominent place in their public
instructions. Others, while they may admit that these truths are contained
in the Scriptures, and as such are to be received by us as matters of
faith, are yet of opinion that they are a little too mysterious for the
common people, and assure us that they think themselves far more likely to
promote the cause of religion and virtue, if, instead of chiming on a few
theoretical dogmas, they attempt to enforce on the attention of their
hearers, those divine precepts, which embody the principles of a morality,
the purest and most perfect that the world has ever known.
Now, on perusing the
accounts of the Moravian Missions, we find that, on this very subject, a
most interesting experiment has actually been made. These two systems of
religious instruction have been successively brought to bear upon the same
people, while their circumstances remained the same; and therefore the
experiment may be deemed a fair and decisive one. What renders the case
still more interesting, is its great simplicity. There are no disturbing
forces, so to speak, to confuse or embarrass our calculations in this
highly important question of moral dynamics. The subjects of the
experiment were savages in the very lowest state of degradation, and
therefore we have no allowance to make for any state of preparation that
might result from previous knowledge. If it appear from the facts to which
we shall refer, that the declaration of those doctrines generally deemed
too abstract to produce any practical effect on the popular mind; the
doctrines, viz.; of the total depravity of all mankind, — of the vicarious
suffering of the Son of God, —of justification through belief in his
atonement, and sanctification through the emission of the Holy Spirit; if
it appear that the simple declaration of these truths has wrought
efficiently to the moral and economic renovation of the most ignorant, and
the most barbarous of the human species; then it follows a fortiori
that these are the doctrines which when preached in our own country, are
most likely to prove effectual in producing uprightness, sobriety, and
godliness throughout our own enlightened community.
To come then to the facts.
The scene of the experiment was the inhospitable region of Greenland; and
the moral and intellectual condition of the inhabitants was even more
barren and dreary than the scenery with which they were surrounded. Here
the only plausible system of instruction seemed to be to attempt to teach
the savages those truths which are of a preliminary nature. Accordingly,
the missionaries set to work most assiduously, in telling the Greenlanders
of the being and character of a God, and of the requirements of his law.
However plausible this mode of instruction may appear, it was patiently
continued in for seven years, without producing even the smallest
effect on those hearts which ignorance and stupidity had rendered almost
inaccessible. The first conversion, (as far as man was concerned), may be
said to have been accidental. Some Southlanders happened to visit the
brethren, as one of them was writing a translation of the gospels. They
were curious to know what was in the book, and on hearing read the history
of Christ’s agony in the garden, one of the savages earnestly exclaimed,
"How was that? Tell me it once more; for I also would fain be saved." But
it would be foreign to our purpose to enter into a minute detail of facts.
We refer those who may wish to inquire more particularly into this most
interesting passage of ecclesiastical history, to the original accounts,
[See Brown’s History of Missions, vol. i. P. 294-298. Crantz’ History of
Greenland.] which may be found in the library of the University Missionary
Society. Suffice it to say, that some time after this remarkable
conversion, the brethren entirely changed their method of instruction.
"They now directed the attention of the savages, in the first instance, to
Christ Jesus, to his incarnation, to his life, and especially to his
sufferings." [See Brown’s History of Missions.] This was the beginning of
a new era in the history of the evangelization of Greenland. Conversion
followed conversion, till the missionaries could number hundreds to
whom the message of God had come, not in word only, but also in power.
There is still one objection that may be made to the inference drawn from
these facts, and one which at first sight appears very plausible. It may
be asked, How do we know how far the first mode of instruction employed by
the missionaries, although it produced no immediate benefit, may not have
prepared the minds of savages, for receiving with intelligence the truths
that were afterward declared to them? To this we answer that previous to
the preaching of the gospel, the savages do not seem to have been so much
interested in their teachers, as to give them a fair hearing; and they
surely could not be influenced by instructions to which they had never
listened. But even were this a doubtful matter, the first conversion in
Greenland is a splendid proof of the way in which the simple truths of the
gospel seek their way to the human heart, unpioneered by any preliminary
instruction whatever.
But, quite satisfactory as this
experiment is, still, did it stand alone, we might justly be charged with
a rash induction, in drawing a
general conclusion from premises so limited. But it does not stand alone.
The Moravians have attempted the conversion and civilization of men of
almost every country and of every condition; and their uncommon success is
borne testimony to, by all who have visited the scenes of their
philanthropic exertions. Amid the snows of Greenland they have planted
their little villages of comfort and happiness; and the eye of the
traveller has been refreshed, as it lighted on some spot of luxuriant
verdure, which their hand has decked out in the midst of an African
desert. [See Barrow’s Travels.] And, wherever success had attended their
endeavours, whenever they tell of a single addition to the number of their
converts, it is to the preaching of Christ, and of him crucified, that
they attribute it all. Indeed, if we inquire into the reason why the
Moravians have been more successful than other missionaries, we find that
the distinguishing peculiarity of their preaching consists in this, that
they dwell more simply and more constantly, on the love of Christ. In all
parts of the world their mode of teaching has been nearly the same, and
the change which their instructions have produced, upon men, the most
diverse in their character and circumstances, is a beautiful illustration
of the divine efficacy which accompanies the simple preaching of the
gospel. Under the instruction of these simple, and often uneducated men,
the roving and unrestrained savage has been led to abandon his irregular
habits, and to cultivate the decencies of civilized life. Under their
instruction, the North American Indian has been divested of his barbarous
cruelty, and has even been known to suffer the most palpable injustice,
and the most inhuman treatment from his countrymen, without an attempt, or
even a wish to revenge. And, finally, under their instruction, the
degraded, and almost heart-broken slave has been led to bow to the scourge
of his insulting oppressor, with a meekness and submission, which the
religion of Jesus alone could inspire.
These are facts;
and facts are far more eloquent than
words. We leave them to make their own impression.
We are aware that we may seem to
have dwelt too long on this one illustration; but the paramount importance
of the subject is a sufficient excuse. Almost every extract that Dr.
Chalmers has read, has tended to demonstrate the vast superiority of that
mode of Christian instruction which is generally termed
evangelical.
After dwelling so long on a
single illustration of Dr. Chalmers’s method of conducting the business of
these meetings, we could have wished much in the present paper, (and more
especially as this is the last opportunity that may now be afforded of so
doing), to have gone on with a more general account of the numerous
interesting topics that have been discussed during the course of the
doctor’s prelections. There is still one point, however, regarding the
missions of the United Brethren, which we should be most unwilling
slightly to pass over. And we are the less sorry, that we have been led,
in these detached sketches, to confine our attention exclusively to one or
two points in the history of missions, inasmuch as we have all along
expressed it to be our design, to draw the attention of our readers, not
so much to the subject of missions, as to those important truths which the
experiments of Christian philanthropy may have tended more strikingly to
illustrate, and more firmly to establish.
We have said of the United
Brethren, that they have been at once the most successful, and the most
popular of all missionaries. We have, already, at some length, inquired
into the causes of their success; it now remains, that we briefly advert
to the subject of their popularity.
We have already seen that the
peculiar views of religious truths which these Christians entertain, are
not such as generally meet with very high admiration in the world; and any
person who has just glanced at their writings, must know, that the way in
which they express their sentiments, is not very highly calculated to
please the ear or gratify the taste of general readers. Certainly, at
first sight, it is not very easy to conceive how the very persons who
dwell most exclusively on those
doctrines of the Bible, that are known to be most revolting to mere men of
taste, should at all have attracted their attention, or gained their
esteem. And yet it is a notorious fact, that by men in power, in the
colonies where they labour, the Moravian missionaries are very highly
respected; while, among men of taste at home, they have become the objects
of an almost sentimental admiration. The explanation of the matter which
Dr Chalmers has given, is at once simple and satisfactory. It is just
this: The thing has had time to work. And those very principles which
themselves are so generally nauseated by men of science and literature,
have effloresced into a beauty and a luxuriance which command the esteem,
and excite the admiration of all.
When the man of taste reads in the
accounts which these missionaries give of their success, such sentences as
these, "Our Savior continues to bless our feeble testimony, concerning the
atonement which he has made for sinners;" "The Lord graciously owns our
feeble endeavours, and accompanies with his blessing the preaching of the
word of the cross," [Periodical Accounts of the Missions of the United
Brethren.] (and these are fair specimens of the whole
strain of their writings;) in all probability,
the sneer of mingled pity and contempt curls upon his lips, or he turns
proudly away with loathing and disgust. But when the same individual is
told of smiling villages, and cultivated fields, starting forth as if by
magic in the midst of a barren wilderness, when he hears that those whom
he had been wont to rank, in point of intellect, with the inferior
creation, are now disciplined in the elements of general knowledge, and
skilled in the endowments of the arts, when he beholds the wandering
marauders of the desert associated in little communities whose peace and
order reign in every breast, and comfort smiles upon every family; his
whole soul is enraptured by the realization of those very scenes, the more
imagination of which has given to poetry and romance, their chief and
loveliest attractions.
Indeed, so different are
the emotions excited in the mind of a man of taste, by the contemplation
of the principles which are at work, and of the effects that are evolved
by their operation, that he cannot be brought to believe that there is any
such close connection between the result, and that which is alleged to be
the cause of it. He will not admit that a state of things, so truly worthy
the admiration of every benevolent and right thinking mind, could ever
have been the result of a mode of operation so despicably weak and
unphilosophical. And so biassed is his judgment by former prejudices, that
no form of evidence, however strong, can ever compel him to the belief
that those scenes of happiness and prosperity, which have so charmed his
fancy, can at all have anything to do with the canting weakness, or the
severe austerity of a system, which, far from thinking it capable of
introducing order and comfort, where confusion and misery had reigned
before, he had always been wont to regard as that which damped the
hilarity, and embittered the pleasures of those who were weak enough to
become the dupes of its hypocritical promulgators, even in happier lands.
Accordingly, in the broad day-light of the strongest evidence for the
contrary, it has been most confidently asserted, that the success of the
Moravian missionaries is not at all to be referred to those causes to
which themselves have ascribed it. The celebrated traveller, Barrow, who
visited the stations of the brethren in South Africa, gives the very
highest testimony to the success of their operations; but the nature of
their operations themselves, he most grossly misrepresents. Their
system he contrasts with one, which he is pleased to call that of the
"gospel missionaries!’ "Instead of preaching to the natives," he informs
us, "the mysterious parts of the gospel, the Moravians instructed them in
useful industrious habits; instead of building a church, they erected a
storehouse. Their labours were crowned with complete success." [Barrow’s
Journey in Africa. p. 881.] In a paper on Barrow’s work, in the Edinburgh
Review, as well as in another article in the same periodical, on
Lichtenstein’s Travels, the same high commendation is awarded to the
Moravians, for the wisdom manifested in their plans, and the same gross
misrepresentations are made in regard to the nature of these plans.
[Edinburgh Review, vol. viii. p. 434-438., and vol. xxi. pp. 65, 66 In the
last mentioned article we are expressly told that the Moravian brethren
"begin with civilizing their pupils, educating and instructing them in the
useful arts." We are not sure whether this reviewer was the original
inventor of the oft-repeated objection to missions in general, that "you
must civilize a people before you can Christianize them." But if he was,
it is most unfortunate for his theory that he happened to stumble on the
operations of the Moravian missionaries, in order to support it; for never
has the objection met with more triumphant refutation, than in the
successful labours of these devoted philanthropists. The author of the
review meant to compliment the Moravians; but they felt insulted by his
eulogium, and were the first to come forward and deny his assertions.
Here, then, is a very high
testimony to the efficacy of evangelical religion. A person unacquainted
with the hidden mechanism, is delighted with the visible effects which are
produced by it. He begins to speculate on the principles in which such
results must have originated. He forms a theory of his own, agreeable to
his own previously acquired modes of thinking, and proceeds forthwith to
compliment those who had acted on so excellent a plan, and who had
demonstrated its efficacy by the beautiful system caused which they had
caused to emerge from it. The workers behind the scenes, now come forward,
and tell him that he has quite mistaken the matter; for they have been
acting on a system altogether different. Our speculator is not only
disappointed to find that his own theory receives no support from the
facts under consideration, and may not, for aught that he has yet seen,
merit the high eulogiums, with which he has thought fit to honour it; but
he is confounded to discover, that he has been unwillingly bearing
testimony to the merits of a plan at variance with his own; and that the
system to which his high eulogiums are now most legitimately transferable,
is one, which he has all along been accustomed to declaim against as
irrational, and to despise as unphilosophical. |
