J. F. Dudley,
D. Peebles,
U. Thompson.
PROVIDENTIAL CALLS.
BY REV. M. E. STRIEBY, D. D.
It is just a third of a century since the American Missionary Association was organized. That period has been crowded with stirring events, working marked changes at the time in the opinions and history of mankind, and pregnant with other and far-reaching consequences. In no respect has this been more true than in regard to the races for whose benefit the Association was mainly formed. Thirty-three years ago slavery ruled in America with the iron hand, and with the purpose and prospect of enlarged sway; now the slaves are free, and the far-reaching consequences of that event are but beginning to be realized. Thirty-three years ago tropical Africa was almost as much unknown as in the days of Herodotus and Ptolemy; now its great central lakes have been traced and mapped, the great mystery of the Nile sources has been solved, and Stanley has traversed the continent from Zanzibar to the mouth of the Congo. The far-reaching consequences of these discoveries to commerce and to Christian civilization we have not yet begun to realize.
The American Missionary Association was called into existence to take some humble part in these events. The wisdom of its existence was recognized at the outset by the few only; by the many—even of good men—it was regarded with indifference or hostility. We that took part in those stirring times find it difficult now to recall their intense earnestness—the inexorable control exercised by slavery over the pulpit, the press and the forum, the unbounded anxiety of conservative people to avoid or to crush the agitation, and their utter impatience with those who persisted in it. On the 7th of March, 1850, Daniel Webster made his famous speech in support of the Fugitive Slave Law, and it is humiliating to recall the fulsome eulogies of that speech that came from pulpits and theological seminaries, as well as from politicians and merchants, and it arouses anew a sense of indignation to think of the intimidation attempted toward those who opposed that infamous law. But there were men in all the churches and in both political parties who were fully aroused to the guilt and danger of slavery—who felt that the hour had come when, through all opposition and danger, they must press for its overthrow. Among these persistent agitators were not only such stalwart leaders as John Quincy Adams and William Lloyd Garrison, but a large number who may be represented by our late and honored brother, Rev. Simeon S. Jocelyn, who, though one of the gentlest, most amiable and most cautious of men, yet possessed a conscience so unclouded, and a sympathy with the slave so strong, that no fear of consequences could deter him.
Such God-fearing men had no commission merely to denounce and destroy. Their call was to aid in spreading a Gospel untinctured with the guilt of slavery, polygamy or caste prejudice. They strove earnestly to induce the most honored and loved of missionary boards, with which they had heretofore co-operated, to throw off all responsibility for slavery and its attendant vices. In this they were unsuccessful, and as they could neither cease to labor and contribute for missions, nor work with societies which they believed to be chargeable with that responsibility, they could do no otherwise than form one that should be free from it. In this way, and from this motive, the American Missionary Association came into existence. It was formed in no spirit of captiousness or fault-finding; not for discussion, but for work in the Master’s vineyard. Hence it soon established missions abroad—in Africa, Siam and among the recently emancipated slaves in the West Indies; at home—among the white population of the West, the Indians, and, even at that early date, among the Chinese in California, the refugees from slavery in Canada, and in the Slave States themselves.
Among the dark memories of those early days were the infidel tendencies in the anti-slavery ranks. The reformers were so goaded by the indifference and opposition of the orthodox churches that some of them retaliated with bitter denunciations against Christianity itself. From the outset the American Missionary Association took decided ground against this tendency and in favor of evangelical religion, and this not vaguely nor without temptation to swerve. At the convention in Albany in which the Association was organized, an influential Unitarian suggested the probable sympathy and aid of that wealthy denomination if the platform could be made sufficiently broad and “liberal” to admit of co-operation. Its response was given in its constitution, which required “Evangelical sentiments” as a condition of membership; and that there might be no mistake as to what it meant by “evangelical,” a star note was appended giving its explicit definition—a creed as commendable for its brevity as its sound orthodoxy. The elder Dr. Tyng once said: “I love the American Missionary Association because it is true to Christ as well as to the slave.”
Thus launched, and with this flag at its mast-head, the Association responded to its first call, and sped on its way, till from the terrific storm-cloud of war there sounded forth its second call. That next providential call was to the work among the Freedmen. It was so recent, and the response is so fresh in mind, that a brief rehearsal will suffice. Abraham Lincoln voiced the sentiment of the North when he said that the war was carried on to save the Union. God revealed His own purpose to be not that only, but also to free the slave. It was not two months after the first cannon shot fell on Fort Sumter till the escaping slaves found their way to Fort Monroe, and the force of circumstances, in spite of all reluctance, compelled their recognition as free men. Those escaping fugitives began their march from Egypt to Canaan. A few scattered bands headed the column, but soon its numbers swelled till the proclamation of emancipation, like the words of God to Moses at the banks of the Red Sea, said to four and a half millions of people, “Go forward.” When the sea opened to them and closed upon the armies of their oppressors, they were free; but they were, and are still, in the wilderness. Yet two lines of spontaneous enthusiasm broke forth—that of the ex-slaves for learning, and that of the North to supply it.
In that day there was no longer a question as to the need of the American Missionary Association, or of the wisdom of its existence. It was complimented with having “builded wiser than it knew.” Churches and individuals chose it as their channel for reaching this new field of patriotic and Christian labor. The Boston Council of Congregational Churches of 1865 recognized it as having been providentially raised up for the hour, and voted a call to the churches to give it $250,000 for the year. The Association promptly met this new responsibility, and organized the necessary measures for collecting funds at home and abroad, and with so much success that when the year was ended its treasury had received a little more than the great sum named. It has since moved forward with larger resources and a larger work. Its income for the fourteen years from its organization till the war began averaged $40,810.57 per annum; for the fourteen years since the war, $279,269.18 per annum.