Parish Papers Part 10

THE UNION OF MAN WITH MAN.

The mutual dependence of material things is perceived on a moment's reflection. Not one atom in creation, for example, exists by itself or for itself alone, but, directly or indirectly, influences and is influenced by every other atom. The movements of the tiniest wave which rises slowly over the dry pebble on the beach, marking the progress of the advancing tide in the inland bay, is determined by the majestic movements of the great ocean, with all its tides which sweep and circulate from pole to pole. The rain-drop which falls into the heart of a wild-flower, and rests there with its pure and sparkling diamond-l.u.s.tre, owes its birth to the giant mountains of the old earth, to the great sea, to the all-encompa.s.sing atmosphere, to the mighty sun; and is thus, by a chain of forces, united in its existence, its figure, its motion, and its rest, to the most distant planet, which, beyond the ken of the telescope, whirls along its path on the mysterious outskirts of s.p.a.ce. Thus, too, the needle of the electric telegraph trembles beneath the influence of hidden powers which pervade the earth, which flash in the thunder-storm, awaken the hurricane, or burst in those bright and brilliant coruscations that shoot across the midnight of our northern sky. And so

"The whole round earth is every way Bound by gold chains about the feet of G.o.d."

But the unity which exists among intelligent and responsible _persons_, their mutual dependence and relations.h.i.+p, is just as real as that which obtains among material _things_, and is far more wonderful, more solemn and important in its nature, causes, and consequences.

The human race is an organic whole. The individual man is more intimately united to every other man, and to all past and coming generations, than the leaf which flutters on the twig of a great tree is connected with the tree itself, and with every other leaf that swells its foliage, or with the seed which was ages ago planted in the soil, and from which the n.o.ble plant has issued. That organic unity of the Church, springing chiefly out of a common life, derived from Christ and maintained by His indwelling Spirit, and which the apostle Paul so fully ill.u.s.trates by the union of the members of the human frame, holds equally true of the whole family of man.

And what is true in this respect of the human race, is as true of all spiritual intelligences in the universe of G.o.d. "We are all members one of another." We form a part of a mighty whole that finds its unity in G.o.d. Subtle links from within and from without in G.o.d's infinite network, bind us for good or evil, for weal or woe, to spirits of light and of darkness; to princ.i.p.alities and powers in other spheres and systems of being, from the lowest outcast in the unseen world of criminals, up to Gabriel before the throne of G.o.d; while over all, comprehending all, sustaining and harmonising all, is the great I AM--Father, Son, and Spirit.

Consider, for example, how, according to the arrangements of the Divine government, man is linked to man from the mere necessities of his physical and social being.

In this aspect of our life it is evident that its whole history is one of mutual dependence, and one in which we are compelled to receive and to give, to partake and to share. We enter upon life as weak, unconscious infants, depending every moment on other eyes to watch for us, and other hands to minister to us, while we kindle in their hearts the most powerful emotions, and unconsciously react upon them for joy or sorrow. But we are not less dependent on our fellow-creatures for our continuance in life from the cradle to the grave. There is not a thread of clothing which covers our body, not a luxury which is placed on our table, not an article which supplies the means of labour, not one thing which is required by us as civilised beings, but involves the labours and the sacrifices of others in our behalf; while by the same law we cannot choose but contribute to their well-being. The cotton which the artisan weaves or wears has been cultivated by brothers beneath a tropical sun, and possibly beneath a tyrant's lash.

The tea he drinks has been gathered for him by brothers on the unknown hill-sides of distant China. The oil which lights his lamp has been fetched for him out of the depths of the Arctic seas by his sailor brothers; and the coal that feeds his fire has been dug out by swarthy brethren who have been picking and heaving for him amidst the darkness and dangers of the mine. If the poorest mother writes a letter to her son in some distant spot in India and puts it into the window-slit of a village post-office, without a word being spoken, how much is done for her before that letter reaches its destination! The hands of unknown brethren will receive it, and transmit it; rapid trains will hurry it over leagues of railways; splendid steams.h.i.+ps will sail with it, and hundreds of busy hands will pa.s.s it from port to port, from land to land. It is watched day and night, through calm and hurricane, and precious lives are risked to keep it in security, until in silence and in safety, after months of travel, it is delivered from the mother's hand into the hand of her child.

And thus it is that, whether we choose it or not, we are placed by G.o.d as "members one of another," so that we cannot, if we would, separate ourselves from our brother. For good or evil, prosperity or adversity, we are bound up with him in the bundle of this all-pervading and mysterious life. If one member suffers or rejoices, all are compelled in some degree to share his burden of joy or sorrow. Let disease, for example, break out in one district or kingdom, and, like a fire, it will rush onward, pa.s.sing away from the original spot of outbreak, and involving families and cities far away in its desolating ruin. Let war arise in one portion of the globe, it smites another. The pa.s.sion or the pride of some rude chief of a barbarous tribe in Africa or New Zealand, or the covetousness and selfish policy of some party in America, tell upon a poor widow in her lonely garret in the darkest corner of a great city; and she may thus be deprived of her labour through the state of commerce, as really as if the hand of the foreigner directly took her only handful of meal out of the barrel, or extinguished the cruise of oil, leaving her in poverty and darkness to watch over her dying child.

Now all this system of dependence, as we have said, is beyond our will. We do not choose it, but are compelled to accept of it. It is a fact or power, like birth or death, with which we have to do in spite of us. No questions are asked by the great King as to whether we will have it so or not; yet of what infinite importance to us for good or evil is this great law of G.o.d's government. We are thus made to feel that a will higher than ours reigns, and that by that supreme will we are so united to one another, that no man can live for himself or die for himself alone; that we _are_ our brothers keeper, and he ours; that we cannot be indifferent to his social well-being without suffering in our own; that our selfishness, which would injure him, must return in some form to punish ourselves; and that such is the ordained const.i.tution of humanity, that though love and a consistent selfishness start from different points, they necessarily lead to the same point, and make it our interest, as it is our duty, to love our neighbour as ourselves.

But here we may just notice, that some of those evils which afflict one portion of the human family are nevertheless the occasion of good, when they remind us of our common humanity. Such painful events, for example, as the famine in the Highlands of Scotland, which called forth the sympathies of kindreds and tongues, unknown by name, to the sufferers, and was relieved by the inhabitants of China, and Hindostan; or the like famine in Ireland, which the Mohammedan sultan was among the first to help to alleviate; or the Syrian ma.s.sacres, or Indian famine, that united Jew and Gentile, Protestant and Catholic, in the bonds of pity;--these wounds of humanity are surely not without their good; when they afford an opportunity to the Samaritan of shewing mercy to the Jew, and cause the things which separate and the differences that alienate man from man, to be for a time forgotten in the presence of their common brotherhood. And thus, too, the shutting of the Southern ports of America, which entails temporary distress upon many in our manufacturing districts, reminds us how the sufferings of others must be shared by ourselves, calls forth the benevolent sympathies of the rich to alleviate the wants of the needy, and bridges over with love and grat.i.tude the gulf which too often separates cla.s.ses; while, on the other hand, it may form the indirect means of developing the growth of cotton, and the consequent industry of thousands in Africa and India, who will thus be brought into closer and more fraternal relations.h.i.+ps with civilised nations.

But there is another link, and one more spiritual, which binds man to man for good or evil, and that is _moral character_. This influence is partly beyond and partly within the region of our will. That which is beyond the will is the fact of the necessary influence of character; while within the will is the character, good or bad, which we may choose to possess. Now, it cannot be questioned that character tells for good or evil beyond its possessor. That which a man _is_--that sum total made up of the items of his beliefs, purposes, affections, tastes, and habits, manifested in all he does and does _not_--is contagious in its tendency, and is ever _photographing_ itself on other spirits. He himself may be as unconscious of this emanation of good or evil from his spirit, as he is of the contagion of disease from his body, or--if that were equally possible--of the contagion of good health. But the fact, nevertheless, is certain. If the light is in him, it must s.h.i.+ne; if darkness reigns, it must shade. If he glows with love, its warmth will radiate; if he is frozen with selfishness, the cold will chill the atmosphere around him; and if he is corrupt and vile, he will poison it. Nor is it possible for any one to occupy a neutral or indifferent position. In some form or other he _must_ affect others. Were he to banish himself to a distant island, or even enter the gates of death, he still exercises a positive influence, for he is _a loss_ to his brothers; the loss of that most blessed gift of G.o.d, even that of a living man to living men--of a being who ought to have loved and to have been beloved. "No man liveth to himself, or dieth to himself;"--he must in some form, for their good or evil, their gladness or sadness, influence others.

The influence of individual character extends from one generation to another. The world is moulded by it. Does not history turn on the influence exercised by the first and second Adam?

No one questions the reality of the influence of a bad character upon others. The existence of evil persons here or elsewhere, and their power to infect other persons through the foul malaria of the evil in which they live, may be unaccountably mysterious when seen in the light of G.o.d's infinite love; but they are, nevertheless, the most certain facts within the field of our own observation and experience.

This malign influence is of every degree--from the undesigned yet real injury which is done to others by the merely slothful or indifferent man, who never, as he says, "intended to injure any one," and "never thought" he was doing so, but who, nevertheless, injures many a cause, and freezes and discourages many a heart, by his selfishness in _not_ thinking and _not_ doing;--up to the injury which is done by the cool, designing villain, who, in his plots and plans to sacrifice others to himself, has reached the utmost limit which distinguishes the bad man from the demon.

The evil influence exercised by wicked parents on their families; by wicked companions upon their fellows; by wicked books upon their readers; by wicked persecutors and tyrants upon the world--needs neither proof nor ill.u.s.tration. Yet let us remember, for our strength and comfort, that because we are not things but persons, it is impossible to compel any man, from whatever influence, to prefer the darkness to light, or to choose the evil instead of the good. Hence the power which was designed to lead us into evil may be converted by ourselves into a power for good, while it strengthens our moral principles, demands a firmer faith in G.o.d, and prompts more earnest desires and efforts to overcome the evil by the good. It is thus too, in the wonderful providence of G.o.d, that while evil remains evil, it has nevertheless been the indirect means of calling forth the n.o.blest efforts on the part of man, and on G.o.d's part the most glorious revelations of His character in conquering it, and such as, without evil in the universe, could not, as far as we can see, have been possible.

But no less real is the influence upon others of a _holy_ character.

"The evil men do lives after them;" but we do not believe that "the good is oft interred with their bones." No, it is as immortal as the Divine Being in whom it originates. The good must ever live, and "walk up and down the earth," like a living spirit guided by the living G.o.d, to convey blessings to the children of men, and is more powerful, diffusive, and eternal than the power of evil. It lives in humanity, in some form or other, like the subtile substance of material things, which though ever changing never perishes, but adds to the stability, the beauty, and the grandeur of the universe. The influence of the holy character pa.s.ses even beyond the stars, giving joy to our angel brothers, and to our elder brother Jesus Christ, who, in seeing reflected in His people His own love to His G.o.d and our G.o.d, to His neighbour and ours, beholds the grand result of the travail of His soul, and is "satisfied."

The grand practical lesson, therefore, which is impressed upon us by this fact of the union of man with man, is for each of us to be right, and to do light. Each man is responsible for himself, and for himself only, for what he himself _is_ and _does_. The secret, then, is a very simple one, by which we can at once receive all the good that can possibly be derived from whatever influences are brought to bear upon ourselves, and do all the good which can possibly be conferred by whatever influence we can exercise upon others; and it is this--to _be_ good ourselves! This is the one centre point of light in the soul, its one germ of immortal life, which must be possessed in order that all light and life may come to us, and emanate from us. Let us only possess the right state of spirit to G.o.d and man, and we have the divine chemistry which will convert all we receive and all we give into what will surely bless ourselves and others.

And if it is asked how this secret can be ours, we have but one reply, and it is the old one--Believe in the Lord Jesus Christ, live, and love! Jesus Christ is the living Head of the human family. "The Head of every man is Christ." As the eternal Son, He dwelt among us, and revealed to us the Father and Himself, the elder brother. "He is the propitiation for our sins; and not for our sins only, but also for the sins of the whole world." He has ascended up on high, and ever liveth for us as Mediator, "to bring many sons and daughters unto G.o.d." He has sent His Holy Spirit to be with us, and to abide in us for ever.

That Spirit reveals to all who will receive His teaching, the glory of G.o.d our Father in Christ Jesus the Son, our Brother.

Just in proportion as men know G.o.d as their Father in Christ, and become true sons to Him, will they become united to each other as true brethren; and thus the real and highest unity of man with man will be realised as the Church of Christ possesses the earth, and her prayer is answered, "Thy kingdom come. Thy will be done on earth as it is done in heaven!"

PROGRESS OF MISSIONS.

The beginning of the nineteenth century marks an epoch of revival in the Protestant Church. It would be going beyond the limits prescribed by our subject to consider the causes of that remarkable reaction into indifference of life, or of positive error in doctrine, which followed more or less rapidly the stirring period of the Reformation. Such tides, indeed, in the affairs of men,--now rus.h.i.+ng with irresistible waves to the utmost limit of the land; then receding and leaving behind but a few pools to mark where the waters once had been; and again, after a longer or a shorter interval, advancing with a deep flood over the old ground,--are among the most striking phenomena in history.

The last century witnessed the Protestant Church at its lowest ebb. We thankfully acknowledge that G.o.d did not leave Himself without holy men as living witnesses in every branch of that Church. And we record, with deepest grat.i.tude, how, more than in any other country, He preserved in our own country both individual and congregational life, with orthodox standards of faith. Still, taken as a whole, the Protestant Church was in a dead state throughout the world; while, during the same period, infidelity was never more rampant, and never more allied with philosophy, politics, science, and literature. It was the age of the acute Hume and learned Gibbon; of the ribald Paine, and of the master of Europe, Voltaire; with a host of _literati_ who were beginning to make merry, in the hope that G.o.d's prophets were at last to be destroyed from the earth. Rationalism triumphed in all the Continental Churches. Puritanism in England became deeply tainted with Unitarianism. The descendants of the Pilgrim Fathers had, to a large extent, embraced the same creed in America. The Established Churches in England and Scotland, though preserving their Confessions, and having very many living men in the ministry, suffered, nevertheless, from that wintry cold which had frozen the waves of the great Reformation sea, and which was adding chill to chill. The French Revolution marked the darkest hour of this time; yet it was the hour which preceded the dawn. It was the culminating point of the infidelity of kings, priests, and people; the visible expression and embodiment of the mind of France, long tutored by falsehood and impiety; the letting loose of Satan on earth, that all might see and wonder at the Beast! That Revolution inscribed lessons in letters of blood for the Church and for the nations of the world to learn.

Christians accordingly clung nearer to their Saviour amidst the dreadful storm which shook and destroyed every other resting-place, and were drawn to the throne of mercy and grace, thereby becoming stronger in faith and more zealous in life. The indifferent were roused to earnest thought by the solemn events which were taking place around them. Speculative infidels even, became alarmed at the practical results of their theories. Mere worldly politicians trembled at the spectacle of unprincipled millions wielding power that affected the destinies of Europe, and recognised the necessity of religion to save the State at least, if not to save the soul. Men of property, from the owner of a few acres to the merchant prince, and from no higher motive than the love of their possessions, acknowledged that religion was the best guarantee for their preservation. In countless ways did this upheaving of society operate in the same direction with those deeper forces which were beginning to stir the Churches of Britain, and to quicken them into new life.

The history of Europe during the first part of the present century, is a history written in blood. It is one of war in all its desolating horrors, and also in all its glorious achievements and victories in the cause of European liberty and national independence. Never was war so universal. It raged in every part of the earth. For years, the Peninsula was a great battlefield. Belgium and the plains of Germany were saturated with blood. Allied hosts conquered France. Armies crossed the Alps and ravaged Italy, and were buried beneath the snows of Russia. The contest was waged from the Baltic to the Bosphorus. The old battle-fields of Greece, Egypt, Palestine, Asia Minor, Persia, and the Crimea, were again disturbed. War swept the peninsula of India to the confines of Cashmere. It penetrated beyond the walls of China, and visited the islands of the Eastern Archipelago; touched the coasts of Arabia, and swept round Africa, from the Cape to Algiers. It marched through the length and breadth of the great Western Continent, from the St Lawrence to the Mississippi, and from Central to Southern America. Every kingdom experienced its horrors _but our own_; every capital was entered by the enemy _but our own!_ During all this terrible period, our Sabbath services were never broken by the cry of battle. The dreadful hurricane raged without, but never for a single hour disturbed the peace of our beloved island-home. No revolution from within destroyed our inst.i.tutions, and no power from without prevented us from improving them. The builders of our spiritual temples did not require to hold the sword. Our victories, with their days of national thanksgiving, and our anxieties, with their days of national fasting, tended to deepen a sense of religion in every heart.

Men of G.o.d, in rapid succession, rose in all the Churches. A pious laity began to take the lead in advancing the cause of evangelism. In Parliament there was one man, who, by the purity of his private life, the n.o.ble consistency, uncompromising honesty, and unwearied philanthropy of his public career, along with his faithful published testimony for the truth as it is in Christ, did more, directly and indirectly, than any other of his day for the revival of true religion, especially among the influential cla.s.ses of our land: that man was William Wilberforce.

But without dwelling upon the fact of the great revival which has occurred in the Protestant Church during the present century, let us notice one of its more prominent results. We mean the increased activity manifested by all its branches in advancing the Redeemer's kingdom.

At the commencement of this century, the whole Protestant missionary staff throughout the world amounted to ten societies only. Of these, however, two only had really entered the mission-field with any degree of vigour--viz., the Society for the Propagation of the Gospel in Foreign Parts; and, above all, the Society of the Moravian Brethren.

The Wesleyan, Baptist, London, and Church Missionary Societies, though nominally in existence, had hardly commenced their operations. There were, besides the above, two small societies on the Continent; two in Scotland; and not one in all America! How stands the case now? The Protestant Church, instead of ten, has fifty-one societies; the great majority of which have each more labourers, and a greater income, than all the societies together of the Protestant Church previous to 1800!

If the last sixty years be divided into three equal periods, nine societies belong to the first, fifteen to the second, and twenty-four to the third.

The following facts, collected from statistics of the great missionary societies up to 1861, will afford--as far as mere dry figures can do--a general idea of the present strength of the mission army of the Protestant Church, with some of its results:--

There are now 22 missionary societies in Great Britain, 14 in North America, and 15 on the Continent of Europe; in all, 51. These employ, in round numbers, 12,000 agents, including ordained missionaries, (probably 2000,) teachers, catechists, &c.; occupy 1200 stations; have 335,000 communicants from heathendom; 252,000 scholars; 460 students training for the ministry; and are supported by an income of 860,000 per annum.

The greatest results have been attained by England. Connected with her great societies, there are nearly 7000 agents, 630 stations, 210,000 communicants, 208,000 scholars, with an annual income of 510,000.[A]

[Footnote A: One or two facts in connexion with missionary effort may interest our readers:--

Mr Muller of Bristol supports, in connexion with his famous Orphanage, 22 foreign and 80 home missionaries.

The Moravian Missionary Society has sent, since 1732, 2000 missionaries, of whom 643 have died in mission service; 9 on mission journeys; 13 on the voyage out or home; 22 by s.h.i.+pwreck; and 12 were murdered.

Gossner of Berlin alone originated and conducted a mission which has sent out 141 missionaries. Pastor Harms of Hermannsburg has also, by his own efforts, built a mission s.h.i.+p, and has sent out 150 missionaries, of whom 100 are colonists, and proposes to send 24 every two years.

Ten years ago there was little or no fruit among the _Kohls_ of India.

There are now 30,000 receiving Christ.

In India there are 500 missionaries; in Tinnevelly, above 70,000 Christians.

The American Board alone has sent out in fifty years 900 missionaries (500 being native) and 400 teachers; 55,000 have been received into church--members.h.i.+p, and 175,000 children pa.s.sed through their schools.

America contributes 180,000 to foreign missions, and 2000 agents.

The Presbyterian Churches of the world have come late into the field, but they contribute about 900 agents, and 230 ordained missionaries, with an income of about 110,000.

One of the oldest Protestant missionary societies in existence (though now confined to home operations) is the Society in connexion with the Church of Scotland "for Promoting Christian Knowledge." It supported Brainerd and the Elliots more than a century ago.]

But in order to enable our readers still more clearly to realise the advance which the Church has made during the last half century, let us consider the progress of one of those societies, and take as an ill.u.s.tration the Church Missionary Society. It was founded a few months before 1800. Its income in 1802 was 356. It now amounts to 104,273. In 1804, it had one station abroad, two ordained European missionaries, but no native a.s.sistants. It has now 148 stations, 258 ordained clergymen, (many of whom have studied in the English Universities,) a large staff of native clergy, with 2034 other agents, most of whom are natives. In 1810, it had 35 male and 13 female scholars in its schools; it has now 31,000 scholars. In 1816, the good Mr Bickersteth had the privilege of receiving its first converts, amounting to six only, into the communion of the Church. Its communicants now number about 21,000.

Let us, however, examine the missionary labours of the Protestant Church during this century from another point of view. Take the map of the world, look over its continents and islands, and contrast their condition, as to the means of grace, in 1800 and 1862.

In 1800; the only missions east of the Cape of Good Hope were in India. These were confined to the Baptist Mission, protected in the Danish settlement of Serampore; and the missions in Tanjore, in Southern India. The former was begun by Carey and Thomas, (in 1793,) who were joined by a few brethren in 1799. The first convert they made was in 1800. The latter mission had existed since 1705, and numbered about nine labourers at the commencement of the century.[A]