We make a few extracts:
“... The first and principal object for the consideration of the directors is to select men properly qualified for the mission; unless persons equal to the task are sent out nothing can be done. It may be asked, who are proper persons, and what are the requisite qualifications? To the question I would reply in general terms. A missionary should be a man of real sound piety, and well acquainted with the depravity of the human heart, as well as experimental religion; he should not be a novice; he should not only be a good man in the strictest sense of the word, but also well informed, not taken from the dregs of the common people, but possessed of some education, and liberal sentiments. He should rather be of a lively active turn of mind than gloomy and heavy. A gloomy ignorant clown will be disgusting even to savages, and excite their contempt. The more easy and affable a missionary is in his address, the more easily will he obtain the confidence and good opinion of the heathen.
“In my opinion a man of a melancholy habit is altogether unqualified for a missionary; he will never be able to sustain the hardships attending his situation, nay, he will magnify his dangers and difficulties and make them greater than what in reality they may be. A missionary, were I to define his character, should be a pious good man, should be well acquainted with mankind, should possess some education, should be easy in address, and of an active turn. Some of the missionaries who have come to this colony, are the opposite character to the above. They are totally ignorant of mankind, they possess no education, they are clowns in their manners. If the directors are determined to establish a mission in these Islands there is another object to be attended to; they must send out a sufficient body and furnish them with the means of self-defence. Unless the missionaries are able to protect themselves from the violence of the natives, they will be in constant danger of being cut off by them. Their lives, if unprotected by their own strength, will hang sometimes perhaps upon the fate of a single battle between two contending chiefs. Can any idea be more distressing than for the lives of a few defenceless missionaries to depend upon the sudden whim or turn of an enraged savage, without the means of self-defence? See them driven, in order to escape the savage fury of the natives, into holes and caverns of the rocks, suffering every hardship that nature can bear from hunger, toil, and anxiety, without so much as the prospect of relief in time of danger from Europe, or accomplishing in the smallest degree the object of the mission. Yet this must and will be the case, unless the missionaries are furnished with the means of self-defence, and are able to convince the natives of their superiority in point of skill and protection.”
Many will condemn this counsel. Nor do we feel bound to justify it to the letter. A reasonable degree of caution in avoiding danger, and under great emergency in preparing measures for self-defence, may be allowed even to the missionary. Yet experience shows that his safety chiefly lies in cultivating and exhibiting the spirit of Him who “suffered the just for the unjust,” and “when led as a lamb to the slaughter, yet opened not his mouth.”
Various prudential hints follow, on marriage and other delicate subjects. The reader will smile to learn that fifty years ago it was a question at missionary boards whether married men were not disqualified for missionary work. It was argued that their wives would be exposed to ill-usage from the natives, and that they themselves would be diverted by the anxieties or the comforts of home from their proper calling. Mr. Marsden combats both of these objections. “It appears to me that a married woman, coming along with her husband in the mission, would have no extraordinary dangers to apprehend from the natives, and would, if a prudent woman, prove the greatest comfort and protection to her husband, sweeten his toils and sustain his burdens.” Beyond this even Mr. Marsden’s views did not yet extend. The time had not yet come when experience should drive the friends of missions, in the failure of many a plausible theory, to fall back simply on the New Testament, not merely for their principles, for this they did, but for the best and safest precedents in missionary work. They forgot how large a share of the honours of the primitive church in its labours for Christ belong to the weaker sex. That a missionary’s wife might be no less, nay in some instances far more, successful than her husband was a thought not yet entertained in missionary counsels. They did not foresee that the instruction of the native woman, and the Christian education of the heathen child, would soon become the special province of the missionary’s wife. Mrs. Wilson had not yet arisen “a mother in Israel,” nor Mrs. Judson, nor others whose fame is only less in missionary annals, because their work has been carried on in places less interesting, or at least less open to the world’s gaze, than Calcutta and Burmah. Nor can we give more than a hesitating and partial consent to some of the following observations:
“Civilization must pave the way for the conversion of the heathen. As the natives in these islands are totally unconnected with the commercial world, however friendly disposed they may be towards strangers, they are, nevertheless, in a state of gross ignorance and barbarity. They must, from their social situation, their great distance from the civilized part of the world, be less prepared to receive the gospel than the Esquimaux on the coast of Labrador or the negroes in the West Indian Islands, and other parts of the heathen world where the Moravians in general send their missionaries. The heathens in these islands are, in the strictest sense, in a state of nature. Hence it becomes the indispensable duty of the missionaries to use every means for their civilization, and not to imagine they are already prepared to receive the blessings of Divine revelation.”
True, they were not prepared. But here we are at variance alike with Dr. Haweis on the one hand, and Mr. Marsden on the other. “The preparation of the heart,” the wise man tells us, “is from the Lord;” and this is a kind of preparation which civilization will not supply. It is easy, as we have said, to find fault with men who, whatever their mistakes, deserve the veneration of the church. Let it be borne in mind that of savage life, its horrors, its ferocity, its cannibalism, England then knew but little. Had they been favoured with the experience we now possess, they would have felt more deeply how impotent a weapon is civilization to hew down the strongholds of Satan in a heathen land; their failures perhaps would have been fewer, and their successes more speedy if not more complete. A true Christian missionary, amongst savages, must be of necessity a civilizer. His own pure and quiet homestead, adorned with the arts of life, his cultivated garden, his neatly fenced paddock, the corn-field which soon follows, and then the mill—all these, and, we may say, all the habits and circumstances of his life, directly tend to civilize; and thus the process of outward reformation goes on amongst the surrounding tribes, while the spiritual seed is being sown in the native heart. And it will sometimes happen that native tribes are civilized before they are converted, simply because the carnal mind rejects the spiritual lesson, while selfishness, or the mere love of imitation, (equally powerful in the breast of children and of savages) induces them readily to adopt European habits. But after all we question whether the native heathen thus outwardly changed is one whit more likely to embrace the gospel than before.
There is, however, much truth in the following remarks; they show a thoughtful mind, and they prove too, if we are not mistaken, that the gospel of Jesus Christ has lost nothing of its pristine force after the lapse of eighteen centuries; for the Christian missions of our own day have triumphed amidst some difficulties against which even the apostles had not to contend. “The conduct of the apostles cannot exactly apply as a guide to the missionaries in these islands; St. Paul was sent to preach a crucified Jesus, not to savage, but to civilized heathens; to Greece and Rome, to nations noted for their politeness of manners and human learning, the inhabitants both of Greece and Rome had obtained the highest degree of civilization, they were”—intellectually, of course, Mr. Marsden must be understood to mean—“prepared for the reception of the gospel; their philosophers had for ages been making diligent inquiries after the true God; they had erected altars and the most magnificent temples for the worship of some superior being whom they knew not. This is not the case with the natives of these islands.... It is unnecessary for me to contrast the situations of the primitive apostles and the present missionaries, and to point out their vast difference. Sacred and profane history will furnish the missionaries with this information, provided they will study their records.”
Mr. Marsden continued to be through life the confidential adviser of the London Missionary Society, and the warm friend and, as they passed to and fro upon their voyages, the kind host of their missionaries.
His character was now established. The colony was rapidly increasing in importance; and yet no change had been made in its government, which was still committed to the absolute direction of a single mind, that of the colonial governor. He too was a military officer, and not always one of high position and large capacity, or even of the purest morals; for by such men the governorship of his Majesty’s territory in New South Wales would have then been disdained. Mr. Marsden had done much, but much more remained to be accomplished. There were mischiefs that lay far beyond his reach, and spurned control. On the first establishment of the colony all the military officers were forbidden to take their wives with them—the governor and chaplains were the only exceptions—and there is one instance of a lady whose love to her husband led her to steal across the ocean in the disguise of a sailor, who was actually sent home again by Governor Phillip without being permitted to land. Our readers may anticipate the consequences which followed in an almost universal licentiousness. The most abandoned females often appeared fearlessly before the magistrates, well knowing that they would have impunity even for the greatest crimes; and male offenders used their influence to obtain a judgment in their favour. Expostulation, remonstrance, and entreaty Mr. Marsden had tried in vain. “Of all existing spots in New South Wales the court of judicature at Sydney,” it was publicly affirmed, “was the most iniquitous and abandoned;” and at length a rebellious spirit broke out, and the authority of the governor, even in his military capacity, was at an end. The efforts of the faithful chaplain were now thwarted at the fountain head, and his life was not unfrequently in danger. Mr. Marsden’s sagacity fastened the conviction on his mind that a crisis was at hand, which could only be averted by the interference of the government at home. He therefore asked for, and obtained, permission to revisit England. His fears were just; he had already assisted in quelling one rebellion, and another of a more serious nature broke out soon after he embarked, which drove the governor from the colony, and ended in his recall, and the establishment of a new order of things. The spiritual fruit of Mr. Marsden’s labours had not yet been great, but already the foundations had been laid for extensive usefulness. On the eve of his departure, he was presented with a gratifying address, bearing the signatures of three hundred and two persons, “the holders of landed estates, public offices, and other principal inhabitants of the large and extensive settlements of Hawkesbury, Nepean, and Portland-Head, and adjacent parts of New South Wales,” conveying “their grateful thanks for his pious, humane, and exemplary conduct throughout this whole colony, in the various and arduous situations held by him as a minister of the gospel, superintendent magistrate, inspector of public, orphan, and charity schools, and in other offices.” They thank him too for “his attention and cares in the improvement of stock, agriculture, and in all other beneficial and useful arts, for the general good of the colony, and for his unremitting exertions for its prosperity,” and conclude thus:—“Your sanctity, philanthropy, and disinterestedness of character, will ever remain an example to future ministers; and that God, whom we serve, may pour down his blessings upon you and yours to the latest posterity, is the sincere prayer of those who sign this address.”
FOOTNOTES: