Part 30
In 1840, this society had, in the West Indies, fifty missionary stations; in British North America, eighty-four stations; in Asia, twenty-two,; in the South Seas, twenty-five; in Africa, thirty-one; and in Europe, forty-two stations. In all these countries the society had two hundred and fifty-four stations, six hundred and twenty-three missionaries and teachers, seventy-two thousand seven hundred and twenty-four communicants, and fifty-six thousand five hundred and twenty-two scholars.
Missions Of The Methodist Episcopal Church.
I. FOREIGN MISSIONS.
1. _The Liberia Mission_ was commenced in 1833, by the Rev. M. B. Cox, who, in a few short months after, was called to his eternal reward. His dying language was, “Though a thousand fall, Africa must not be given up.” Five other missionaries have fallen in the same field. The Liberia mission now includes an annual conference of seventeen preachers, all colored, except the superintendent and the two brethren recently sent out. It has a membership of nearly one thousand, of whom one hundred and fifty are _natives_. There are thirteen day schools, in which from five hundred to six hundred children are instructed, (of whom about forty are natives, preparing for future usefulness,) fourteen churches, eight mission-houses, three school-houses, one academy, (a stone building,) and one printing-office. Total of missionaries, male and female, twenty-four.
2. _The Oregon Mission._—This mission was commenced by Rev. Messrs. Jason and Daniel Lee, and now numbers twenty-one missionaries, including preachers, teachers, physicians, farmers, mechanics, &c. The greater part of these were sent out in 1840, making, with their wives and children, about fifty souls—the largest missionary expedition going, at one time, from this country. They are now laying the foundations of their future work.
3. _The Texas Mission_ was commenced by Rev. Dr. Ruter, assisted by two young preachers, who accompanied him to that country in 1837. An annual conference was established in this mission field in 1840, which now includes three regular presiding elders’ districts, and eighteen stations and circuits. It numbers twenty-three travelling preachers, thirty-six local preachers, (i. e., lay preachers, who support themselves, and preach as they have opportunity) and two thousand seven hundred and ninety-five members. There is a college at Rutersville.
II. DOMESTIC MISSIONS.
1. _German Missions._—The first German mission was established in Cincinnati, in 1835, by Rev. William Nast. There are now seventeen German missions, containing about one thousand members, in the states of Ohio, Pennsylvania, Kentucky, Indiana, Illinois, Missouri, and New York. A German paper is published at Cincinnati, called _The Christian Apologist_, having eleven hundred subscribers.
2. _Indian Missions._—There are eighteen missions, and one manual labor school, among the Indians located within the bounds of Rock River, Michigan, Holston, Missouri, Mississippi, and Arkansas conferences. These now include two thousand six hundred and seventeen native church members.
3. _Missions among the Slaves._—There are forty-seven of these missions in successful operation, including twelve thousand three hundred and ninety-three in church fellowship.
4. _Missions in Destitute Portions of the Country._—There are one hundred and eight domestic missions of this kind, which embrace twenty-three thousand nine hundred and fifty-eight church members.
Aggregate.
Foreign missions—sixty-three missionaries, four thousand three hundred and seventeen church members.—Domestic missions—one hundred and seventy-eight missionaries, forty-one thousand church members.—Total—two hundred and forty-one missionaries, forty-five thousand three hundred and seventeen church members.
The whole amount of missionary money collected for the year ending April 20, 1842, is one hundred and five thousand two hundred and eighty-one dollars; expended, one hundred and forty-nine thousand and sixty-five dollars.
Seventh-Day Baptist Missionary Society.
The operations of this society are confined to the occasional assistance of destitute churches at home. It employs six agents and missionaries. Its receipts for 1838 were one hundred and eighty-six dollars.
The Seventh-Day Baptists have also a _Society for the Promotion of Christianity among the_ JEWS, at home and abroad. It was organized in 1838.
French Protestant Missionary Society.
This society was formed in 1822, at the house of S. V. S. Wilder Esq., an American merchant, then residing in Paris. It has a seminary for the preparation of students. In 1829, it sent out three missionaries to their first field of labor, among the French emigrants of South Africa, and among the surrounding tribes. It had, in 1839, in South Africa, seven stations, twelve missionaries, about one hundred converts, and five hundred scholars.
Netherlands Missionary Society.
The principal labors of this society are expended in Dutch India and in Siam. In Dutch India they have eighteen missionaries, at thirteen stations. Of the success of this society, little is known in this country.
Scottish Missionary Society.
This society was established, in 1796, by the members of the Episcopal church in Edinburgh. It has had missions in Tartary, Asia, and the West Indies. Some of them are still sustained.
German Missionary Society.
This society was preceded in its formation by the Missionary Seminary at Bâsle, in 1816. In 1821, the Missionary Society was formed by the various pastors and churches of the surrounding country, under the encouragement of Dr. Steinkopff. The scene of their first labors was among the German colonies in Asiatic Russia, in 1822, when seven missionaries were sent to prepare the way of the Lord in that important field. Others followed, and their mission was beginning to promise great results, when, in 1837, by a _ukase_ from the emperor of the Russias, they were required to abandon their work.
In 1828, they commenced a mission at Liberia. Death became their opponent here, and seven of their missionaries died through the sickliness of the climate. Two missionaries are still laboring in that field.
They have seven missionaries in Hindoostan, who occupy two stations,—Mangalore and Dharwar. They expect to establish another, shortly, at Hoobly, for which five missionaries have been sent out. There are several schools, and one seminary, connected with these stations.
Church Of Scotland Missions.
These missions appear to be of recent date. Most of their labor is expended on Asia.
Calcutta, Bombay, Poonah, and Madras, are their principal stations. Their missionaries devote a large portion of their efforts to the promotion of education.
Rhenish Missionary Society.
The successes of the London Missionary Society inspired the pious inhabitants of the valley of the Rhine with an ardent wish to imitate their zeal. Under this impulse, a society was formed, in 1828, at Barmen, on the Rhine, by a union of the previously-formed societies of Barmen, Elberfield, Cologne, and Wesel.
Messrs. Gottlieb, Leipold, Zahn and Wurmb, were among their earliest missionaries. Wurmb was formerly a soldier. He fought in the battle of Leipsic as lieutenant, and obtained two medals of honor. He next studied medicine, and gained a diploma; and when he became a subject of religious influence, he laid all his honors and learning at the foot of the cross. He began his labors at Wupperthal, in South Africa, in which country are several missionaries, and four stations.
Missions Of The Roman Catholic Church.
We regret that it is not in our power to record the missionary efforts of the Roman Catholics. Suffice it to say that their missions extend to all countries, and that they are ardent in their zeal, indefatigable in their labors, and unsparing in their expenditures, in the propagation of the doctrines of this ancient church.
Jews’ Missionary Society.
This association was formed in England, in 1808. It is patronized chiefly by ministers and members of the established church. It has forty-nine missionaries and agents, who occupy twenty-three stations in Asia and Europe. Of these missionaries, twenty-four are Jewish converts. Its receipts in 1839 were upwards of eighty thousand dollars. Three or four thousand Jews have been converted, by this and other instrumentalities, within a few years.
In England, there is an institution for the purpose of receiving Jewish converts, and teaching them a trade. A considerable number have enjoyed its privileges.
Indians.
As great efforts are making, by almost all classes of Christians to spread the benign influence of the gospel among the red men on our borders, it may not be amiss to state their locations, numbers, &c. &c.
Mr. McCoy, in his valuable “Annual Register of Indian Affairs,” published at Shawanoe, in the Indian Territory, makes many important statements respecting this highly-interesting people.
He says that the number of Indians north of Mexico may be fairly estimated at one million eight hundred thousand. He estimates the population of the tribes east and west of the Mississippi as follows:—
Tribes East Of Mississippi River.
Indians in New England and New York 4,715 Indians from New York, at Green Bay 725 Wyandots, in Ohio and Michigan 623 Miamies 1,200 Winnebagoes 4,591 Chippewas 6,793 Ottawas and Chippewas of Lake Michigan 5,300 Chippewas, Ottawas, and Putawatomies 8,000 Putawatomies 1,400 Menominees 4,200 Creeks 23,668 Cherokees 10,000 Chickasaws 5,429 Choctaws 3,500 Seminoles 2,420 Appalachicolas 340 Total 81,904
Tribes West Of Mississippi River.
Sioux 27,500 Iowas 1,200 Sauks of Missouri 500 Sauks and Foxes 6,400 Assinaboines 8,000 Crees 3,000 Camanches 7,000 Crows 4,500 Arrepahas, Kiawas, &c. 1,400 Caddoes 800 Snake and other tribes within the Rocky Mountains 20,000 Gros-ventres 3,000 Arrekaras 3,000 Cheyennes 2,000 Minatarees 1,500 Mandans 1,500 Black Feet 30,000 Tribes west of Rocky Mountains 80,000 Total 201,300
The above tribes, although within the territory of the United States, are not within what is commonly called the Indian Territory.
Mr. McCoy states the names and numbers of the indigenous and emigrant tribes within the Indian Territory, so called, as follow:—
Indigenous Tribes.
Osage 5,510 Kauzau, or Kansas 1,684 Otoe and Missouria 1,600 Omaha 1,400 Pawnee 10,000 Puncah 800 Quapau 450 Total 21,444
Emigrant Tribes.
Choctaw 15,000 Cherokee 4,000 Creek 3,600 Seneca and Shawanoo of Neosho 462 Wea 225 Piankasha 119 Peoria and Kaskaskias 135 Ottawa 81 Shawanoe of Kauzau River 764 Delaware 856 Kickapoo 603 Putawatomie 444 Emigrant 26,289 Indigenous 21,444 Total 47,733
Among the population of the emigrant tribes are included thirteen hundred and fifty negro slaves.
Mr. McCoy estimates that, of the one million eight hundred thousand Indians in North America, about seventy thousand may be classed with civilized man, having in greater or less degrees advanced towards civilization.
By the Indian Territory is meant the country within the following limits, viz.: Beginning on Red River, on the Mexican boundary, and as far west of the state of Arkansas as the country is habitable; thence down Red River, eastwardly, along the Mexican boundary to Arkansas; thence northwardly, along the line of Arkansas, to the state of Missouri; thence north, along its western line, to Missouri River; thence up Missouri River to Puncah River; thence westerly as far as the country is habitable; thence southwardly to the place of beginning.
BIOGRAPHICAL SKETCHES OF THE FATHERS OF THE REFORMATION, FOUNDERS OF SECTS, AND OF OTHER DISTINGUISHED INDIVIDUALS MENTIONED IN THIS VOLUME.
John Wickliffe.
A celebrated doctor, professor of divinity at Oxford, and deservedly considered as the forerunner of Luther in the reformation. He was born at Wickliffe, in Yorkshire, about 1324, and educated at Queen’s College, and afterwards at Merton, and in 1361 raised to the mastership of Baliol College. In 1365, he was made, by the scholars, head of Canterbury Hall, just founded at Oxford by Archbishop Islip; but his elevation was opposed by the monks, and Langham, the next primate; and the pope, to whom the dispute was referred, displaced him and his secular associates. Thus disgraced by violence, he retired to his living at Lutterworth, in Leicestershire, meditating revenge against the authors of his unjust privation. In the works of Marsilius of Padua, and other bold writers, he found ample room to indulge his opposition; and, well aware of the popularity of attacking a foreign power, which overawed the throne, and submitted the industry and the revenues of the kingdom to its own avaricious views, he loudly inveighed against the errors and the encroachments of the Romish church. His writings alarmed the clergy, and a council was assembled at Lambeth, by Archbishop Sudbury, 1377, and Wickliffe summoned to give an account of his doctrines. He appeared before it, accompanied by the duke of Lancaster, then in power; and he made so able a defence, that he was dismissed without condemnation. His acquittal, however, displeased the pope, Gregory XI., who directed his emissaries to seize the offending heretic, or, if he were protected by the great and powerful of the kingdom, to cite him to Rome, to answer in person before the sovereign pontiff. In consequence of this, a second council assembled at Lambeth, and the nineteen propositions, which the pope had declared heretical, were so ably vindicated by the eloquence of the undaunted reformer, that his judges, afraid of offending the nobles, or of exciting a commotion among the people, who loudly supported the cause of their champion, permitted him to depart in safety, and enjoined on him silence in matters of religion and of controversy. Undismayed by the power of his enemies, Wickliffe continued to preach his doctrines, which were now more universally spread; and a third council, therefore, assembled, under Courtnay, the primate, 1382, and twenty-four propositions of the reformer were condemned as heretical, and fourteen as erroneous. The severity of the church was, at the suggestion of the pope, and the concurrence of the weak Richard II., directed with effect against the supporters of the new heresy; but, while some of his followers suffered punishment for their adherence to his principles, Wickliffe unhappily died at Lutterworth, 1384, at a time when nothing was wanting to emancipate the English nation from the tyranny of Rome, but the boldness, perseverance, and eloquence, of a popular leader. Of the several works which he wrote, his Trialogus is almost the only one which has been printed. The noble struggle which Wickliffe had made against the gigantic power of Rome was almost forgotten after his death, till Martin Luther arose to follow his steps, and to establish his doctrines on a foundation which will last till Christianity is no more. The memory of Wickliffe was branded with ignominy by the impotent Papists, and by the order of the council of Constance, whose cruelties towards John Huss and Jerome of Prague are so well known, the illustrious reformer was declared to have died an obstinate heretic; and his bones were therefore dug up from holy ground, and contemptuously burnt.
Jerome of Prague.
The celebrated lay reformer was born at Prague, about the year 1370. Very little is extant relative to the early part of his life; but he was very eager in the pursuit of knowledge, and spent his youth in the universities of Prague, Paris, Heidelberg, Cologne, and Oxford. At the latter university, he became acquainted with the works of Wickliffe, translated them into his native language, professed himself, on his return to Prague, to be an open favorer of him, and attached himself to the Reformed in Bohemia, over whom Huss presided. Before the council of Constance, Jerome was cited on the 17th of April, 1415, when Huss was confined at that place. On his arrival, he found that he could not render any assistance to Huss, and therefore thought it prudent to retire; and, on behalf of Huss, he wrote to the emperor. At Kirsaw, Jerome was seized by an officer of the duke of Sulzbach, who immediately wrote to the council concerning him, and they directed him to send his prisoner to Constance. On his arrival at that place, he was immediately brought before the council, accused of his attachment to Protestant principles, and was remanded from the assembly into a dungeon. As he was there sitting, ruminating on his approaching fate, he heard a voice calling out in these words:—“Fear not, Jerome, to die in the cause of that truth which, during thy life, thou hast defended.” It was the voice of Madderwitz, who had contributed to the comfort of Huss; but, in consequence of it, Jerome was conveyed to a strong tower, and exposed to torture and want.
This suffering brought on him a dangerous illness, and attempts were then made to induce him to retract his principles; but he remained immovable. Unhappily, however, for his subsequent peace of mind, he was at length induced to retract, and acknowledged the errors of Wickliffe and Huss, assented to the condemnation of the latter, and declared himself a firm believer in the church of Rome. But the conscience of Jerome would not allow him to suffer that retraction to remain; and he accordingly recanted, and demanded a second trial.
Accordingly, in the month of May, 1416, Jerome was again called before the council, and charged with his adherence to the errors of Wickliffe, his having had a picture of him in his chamber, his denial of transubstantiation, with other matters of a similar description. On these articles he answered with equal spirit. Through the whole oration he manifested an amazing strength of memory. His voice was sweet, distinct, and full. Firm and intrepid, he stood before the council; collected in himself, and not only despising, but seeming even desirous of death.
His speech did not, however, excite pity; and he was delivered over to the civil power for martyrdom. When surrounded by blazing fagots, he cried out, “O Lord God, have mercy upon me!” and a little afterwards, “Thou knowest how I have loved thy truth.” With cheerful countenance he met his fate; and, observing the executioner about to set fire to the wood behind his back, he cried out, “Bring thy torch hither: perform thy office before my face. Had I feared death, I might have avoided it.” As the wood began to blaze, he sang a hymn, which the violence of the flames did not interrupt.
Jerome was, unquestionably, an excellent man. His Christianity must have been sincere, thus to have supported him; and the uniform tenor of his virtuous life corroborated the truth of that opinion. His temper was mild and affable, and the relations of life he supported with great piety and benevolence. He was a light set upon a hill; and though for a few moments it was obscured and darkened, yet it again burst forth, and continued to shine with splendor and advantage.
John Huss.
A famous divine and martyr, born in Bohemia, 1376, and educated at Prague, where he took his degrees, and entered into the ministry. The writings of Wickliffe converted him from the superstitions of Rome, and, with eloquent zeal, he began to preach against the power and influence of the pope. His efforts proved successful; the Papal authority began to be slighted in Bohemia; but the archbishop of Prague issued two mandates against the heresies of Wickliffe, and the labors of Huss and his followers; and this exertion of power was soon seconded by a bull from Rome, for the suppression of all tenets offensive to the holy see. Huss exclaimed against these proceedings, and, though summoned to Rome to answer for his conduct, he, supported by the favor of Wenceslaus, king of Bohemia, disregarded the pope’s authority, and was excommunicated; and, soon after, his friends and adherents were included in the same interdict. After causing, by his opposition to the Papal decrees, various tumults in Prague and Bohemia, Huss was prevailed upon to appear at the council of Constance, to give an account of his doctrines. The emperor Sigismund granted him his protection, and insured security to his person; but when, soon after, he reached Constance, 1414, he was seized as a heretic, and imprisoned, and, after a confinement of severe hardships for six months, he was condemned without a hearing; and, when he refused to recant his errors, he was tumultuously sentenced to be burnt. The emperor indeed complained of the contempt shown to his authority, and of the perfidy used towards the delinquent, but all in vain. Huss was inhumanly dragged to execution; he was stripped of his sacerdotal habit, deprived of his degrees, and, with a paper crown on his head, with pictures of devils round, and the inscription of “Heresiarch,” he was burned alive, July, 1415. He endured his torments with uncommon fortitude and truly Christian resignation. His ashes were collected, and then sprinkled in the Rhine.
John Œcolampadius.
An eminent German reformer, born, in 1482, at Weinsberg in Franconia. He was converted to the Protestant faith by reading the works of Luther; became professor of theology at Basle; embraced the opinions of Zuinglius respecting the sacrament; contributed much to the progress of ecclesiastical reform, and died in 1531.
Œcolampadius was of a meek and quiet disposition; in the undertaking of any business he was very circumspect; nor was there any thing more pleasing to him, than to spend his time in reading and commenting. His publications are numerous, consisting chiefly of annotations on the holy Scriptures.
Martin Luther.