By the Rev. A. R. Buckland, M.A., Morning Preacher at the Foundling Hospital.

At "The Castle and Falcon," in Aldersgate Street, on April 12th, 1799, there met, in all the solemnity of a public gathering, sixteen clergymen and nine laymen.

They founded there and then the Church Missionary Society for Africa and the East. That Society keeps its Centenary this month; no longer an inconspicuous organisation expressing the hopes of a godly few, but a great Society which has girdled the earth with its missions. When, in November, 1898, its Estimates Committee surveyed its position, they found that its roll included the names of 802 European missionaries, of whom 295 were ladies, whilst, of the 802, no fewer than eighty-four were serving altogether or in part at their own expense. Some of them represented the missionary enthusiasm of Australia and Canada; a fair proportion were duly qualified medical workers, men and women.

With the exception of South America, there is no considerable quarter of the globe in which they are not represented. They may be found ministering to Esquimaux within the Arctic Circle, and to the Indians of the vast expanses of Canada; they are shepherding the Maoris of New Zealand; in India their stations may be discovered alike amongst the wild tribes of the northern frontier, the strange aboriginals found here and there in the continent, and the milder races of the south; in Africa the Society begins in Egypt, but goes no farther south than Uganda, though it is both on the east coast and the west; it is strongly represented along the coasts of China, as well as in the inland province of Sze-Chuen; it works both amidst the Japanese themselves and that strange people the hairy Ainu; it is domiciled in Ceylon and Mauritius; it has not forgotten Persia. From Madagascar it has retired, and it has shown a wise indisposition to enter upon new fields whilst the old are still insufficiently manned. It has ever been known for the strictness with which it observes the comity of missions; and it may fairly be said that the zeal with which its friends have worked in behalf of foreign missions has reacted on all the missionary agencies which have their origins in Great Britain, as well as upon some which express the zeal of America and the Colonies.

The Church Missionary Society was really one of the fruits of the Evangelical Revival, though when the Society was born that movement was no longer young. Its first leaders had passed to their rest; it was their successors amongst whom the Church Missionary Society took its origin. They were, as history judges them, no mean persons, though in their own day they fell, for their religious zeal, under the condemnation of polite society, whether ecclesiastical or social.

That meeting in Aldersgate Street did not include some of those to whom the foundation of the Church Missionary Society must directly be referred; but, if we look at the circle they represented, we shall find that it was one of rare distinction in the religious history of the country. It included William Wilberforce, Zachary Macaulay, Charles Grant, James Stephen, and Henry Thornton on the lay side; Charles Simeon, John Newton, Thomas Scott, Richard Cecil, and William Goode amongst the clergy. The impulse which moved them was moving others, for the Baptist Missionary Society had been founded by Carey in 1793, and the London Missionary Society in 1795. The Religious Tract Society also began its existence in this year 1799, and the Bible Society was founded in 1804. It was a fruitful epoch. Yet it has to be remembered that it began under ecclesiastical discouragement, and amidst such popular contempt of missions to the heathen as was reflected in Sydney Smith's essay.

I do not propose to trace in detail the history of the Church Missionary Society: within the space of a magazine article such an attempt could do little more than produce a list of names and dates. It may be more useful, as well as more interesting, to look at some of the Society's great workers at home, at some of its heroes in the mission-field, and at some of the romances which diversify its history.

Of the men who helped to found the Church Missionary Society the first place must be given to Charles Simeon. He was not at "The Castle and Falcon" meeting, but it was he who, at the gathering of the Eclectic Society in March of the same year, when missionary plans were again under discussion, urged immediate action. "There is not a moment to be lost," he said; "we have been dreaming these four years, while all Europe is awake." The precise old bachelor, fellow of his college at Cambridge, and incumbent of Holy Trinity Church in that town, was not a person easily daunted by obstacles. As an Evangelical he had had to face the most strenuous opposition in his own parish. But he had been deeply stirred by plans and hopes for missionary work in India; he was the friend and mentor of Henry Martyn. He was able in time to wield at Cambridge an influence which the late Bishop Christopher Wordsworth compared to that of Newman at Oxford. Later generations somehow came to think of him as something other than a Churchman; but they were quite wrong. A careful scrutiny of Simeon's works, letters, and diaries will show that he was consistently loyal to his Church and her formularies. Of his influence upon foreign missions it is difficult to speak in exaggeration; but one or two illustrations may serve to show its extent. Henry Martyn was the first Englishman who offered to go out under the Church Missionary Society. But Simeon was especially anxious about India, and so Martyn went there as "Chaplain." His brief work in Persia, the example of his singularly beautiful character, and the swift end of so promising a career, still influence the minds of young and old. And the influence of Martyn, is, in a sense, the influence of Simeon. Less popularly known than Henry Martyn, but in some respects of wider power, were the others of the famous "Five Chaplains" who went out to India, the fruits of Simeon's zeal for that land. These men left an indelible mark upon the English in India during their time, and did much to prepare the way of the missionary. Thus Claudius Buchanan helped more than any other man to create the public opinion which opened India to missionaries, and led to the consecration of the first bishop for all India, the Bishop of Calcutta. Thomas Thomason was the father of James Thomason, who, as Lieutenant-Governor of the North-West Provinces, ruled (and taught others to rule) in the fear of God, and with the warmest sympathy for missionary enterprise. Through him, when the Punjab was annexed in 1849, it felt the influence which had flowed from the rooms of Charles Simeon at Cambridge.

The name of Edward Bickersteth seems a natural succession to that of Simeon. The influence of both is still unexhausted. When the Church Missionary Society kept its second Jubilee in November, 1898, the sermon was preached by Bishop E. H. Bickersteth, the son of Edward Bickersteth. And the influence had been wider than the limits of any one Society, for Bishop Edward Bickersteth, of Japan, who died in 1897, represented another generation in this line of truly apostolic succession.

Edward Bickersteth had been a solicitor in prosperous circumstances when zeal for missions led him to take holy orders, and join the Church Missionary Society as Assistant Secretary in 1816. Almost at once he was sent to examine the Society's work at Sierra Leone. There he admitted the Society's first African converts to the Holy Communion. In 1824 he succeeded Josiah Pratt in the Secretaryship of the Society. He was never an autocrat in the sense that Henry Venn was; but his work for the Society in the country was enormous. It has ceased to be the kind of work which is mainly done by the Honorary Secretary of the Society, but at that period it was work which was of inestimable value. It was the more important because public opinion at home still presented a front of mingled contempt and indifference to missions, whilst abroad the outlook was far from hopeful.

A greater figure than that of Edward Bickersteth in the annals of the Church Missionary Society is that of Henry Venn. Here, too, the name appears in more than one generation. The first Henry Venn belongs, with Wesley, Whitfield, Romaine and others, to the beginnings of the Evangelical Revival. Then comes John Venn, who took the chair at "The Castle and Falcon" meeting. Then, in 1834, Henry Venn the younger, the son of John Venn and grandson of the first Henry Venn, began regularly to attend the Society's Committee. He was Hon. Secretary in 1841, and held office for thirty-one years. He is the standard by which, doubtless, for generations to come, Hon. Secretaries of the Church Missionary Society will be compared. He was a strong man in every sense; a statesman and an autocrat. But, like some other autocrats, he clung to his work too long. He resigned only a few months before his death, and left the Society in a condition of discouragement, from the failure both of candidates for the mission field and of means for carrying on the work. Under his successor, Henry Wright (who was drowned in Coniston Lake in 1880), the Society began almost at once to enter upon new life and activity. Here again the hereditary influence, so manifest in the work of the Church Missionary Society, is evident, for four of his children went to the mission field. His successor, Frederic Wigram, was one of the most munificent benefactors the Society ever had. He died, after resigning office, worn out by its responsibility and toil. He, too, has sent children to the mission-field. In his successor, the Rev. H. E. Fox, the hereditary impulse is manifest again. Mr. Fox's father was one of the founders of the Society's Telugu mission, and one of the most devoted of its workers in the foreign field.

And now let us glance for a moment at some of the Society's agents abroad. The task of selection is difficult. There are names on the list that all men who care for missions have heard of. Samuel Marsden, Samuel Crowther, Valpy French, Pfander, John Horden, James Hannington, Alexander Mackay—these, to name but a few, and many others, are familiar far outside the limits of the Society's own friends. But there are more, less widely known, whose work deserves not a whit less to be had in remembrance.

Amongst these was William Johnson, one of the first missionaries to Sierra Leone. He went out in 1816, and began an extraordinary work amongst the slaves released by British cruisers and landed at Sierra Leone. He died on the voyage home to England at the early age of thirty-four. Those were the days in which to face work in Sierra Leone meant facing a peril so imminent that each volunteer needed the courage of those who go upon a forlorn hope.

There was William Williams, first a surgeon and then, after graduating at Oxford, ordained for work in the Colonies. He went to New Zealand in 1825, when its people were a race of cannibals, not one of whom professed Christianity. He lived to see the whole country more or less fully evangelised. His wife died as recently as 1896, and his son, baptised in 1829 with the children of one of the most savage of the Maori chiefs, became Bishop of Waiapu in the land the father did so much to open up. William Williams had a brother, Henry Williams, who preceded him in the field. So great was the influence he won that, on the news of his death reaching two Maori camps, in which rival tribes were preparing to meet in battle, they at once proclaimed a truce, attended his funeral, and settled their differences in peace.

There was Ludwig Krapf, whose name, with that of John Rebmaun, should ever be joined with the origins of our growing empire in Eastern Equatorial Africa. He began his missionary work in Abyssinia, had to leave as the result of French intrigues, sailed down the East African coast in an Arab boat, and in 1844 settled at Mombasa. From the knowledge of the interior gained by Krapf and his companion, came the chain of African discovery which issued, as long afterwards as 1875, in the publication, through Mr. H. M. Stanley, of Mtesa's appeal for missionaries for Uganda. How little could Krapf ever have dreamed of the vast results, political as well as spiritual, that would flow from that early disappointment, his expulsion from Abyssinia!

There was David Hinderer, who, upon the other side of Africa, did so striking a work in the Yoruba country. The prosperity of his evangelistic labours, the virtual imprisonment in which he and his wife—half-starved and in deadly peril—were for five years in the town of Ibadan, and the ultimate discovery that their work stood the severe tests of isolation and persecution, go to make up one of the most interesting chapters in the history of African missions.

There was George Maxwell Gordon, the pilgrim-missionary of the Indian frontier, a pioneer who saw little direct fruit of his labours, yet left missions where none had been. Acting as chaplain to the British forces shut up in Kandahar, he was killed, when seeking to succour the wounded, in August, 1880.

But this is a list that might be almost indefinitely extended, and still would seem invidious. Let us come to some striking pages in the Society's history; again, of necessity, passing by many of the most impressive as well as some of the most familiar.

The city of Peshawur, upon the Afghan frontier, has long been a centre of missionary work. The fanaticism of the people when it was first occupied by British troops seemed to make missionary enterprise impossible. One Commissioner—he afterwards fell by the hand of an assassin—refused permission for missionaries to come, on the ground that they would excite the fanaticism of the people to a dangerous pitch. The arrival of Herbert Edwardes changed the situation. A meeting of English people, military and civil, was called in Peshawur itself; a sum of £3,000 was raised, a memorial sent to the Church Missionary Society, and, in response, missionaries provided. Here is an example of what is so often forgotten by critics of Indian missions, that they in a large measure owe their origin and support to men actually or formerly engaged in the administration of India. The Church Missionary Society has been peculiarly happy in the number of men of high distinction in the Army and the Civil Service who have served on its Committee. Now from the Punjab men are pushing still farther afield; Quetta has long been occupied, and the medical missionary has found a welcome from the Afridis themselves.

Let us take another mission founded in answer to an appeal from without, and that an appeal from a layman. People who recall the missionary meetings of a generation ago will remember that no more thrilling story was told at them than the history of William Duncan's early work amongst the Tsimshean Indians of the North Pacific coast. It was a marvellous example of courage, tact, and patience, rewarded by the conversion of savages of a singularly unapproachable type. It was a naval officer, Captain Prevost, who suggested that mission to the Society, carried Mr. Duncan thither, and landed him at Fort Simpson in 1857. In ten years' time he had baptised nearly three hundred adult converts. In 1862 the Christian community was moved to Metlakahtla, where the spectacle of a cannibal and violent people living in peace and industry was long deemed one of the marvels of missionary enterprise.

I pass by such striking histories as those of Uganda, of the attempt of J. A. Robinson and Graham Wilmot Brooke to reach the Soudan from the Niger, and of the massacre of English women at Hwa-Sang in Fuh-kien, to recall romances of another kind. What could be more moving than the careers of some of the Society's converts? Is there any more striking history of its kind than that of the Rev. Dr. Imad-ud-din, a learned Mohammedan, who had sought the peace of God by every available means, and at last found it in Christ? Or what would they who distrust converts say to the career of that once notorious Border bandit, Dilawar Khan, baptised in 1858, who served as an officer in the Guides, and died in Chitral whilst in the service of the British Government?

But it is time to leave these things and to speak of some aspects of the Society's work which concern all missionary enterprise.

Twice in its career the Church Missionary Society has definitely committed itself to a policy of faith as it has committed itself to sending out all who offer and are found qualified. It is a policy which, judged by the most secular standard, must be accounted a success. The growth of its staff in recent years, under this system, has been most striking. The Society has had its periods of stagnation and disappointment; at times its directors have felt driven to retrenchment. Thus in 1859 the number of European missionaries on its roll was 226; ten years later it was only 228. But, whereas in 1889 the number was 360, in 1898 it had risen to 802. During the first ten years the Society sent out five agents; in the ten years ending with its Jubilee the number was 119; in the nine years ending 1898 it reached 719. The income of 1848 was £92,823; the income of 1898 was £331,598. Its latest statistics show that there are about 240,000 natives associated with its missions, and of late it would seem that its clergy baptise on an average about twenty adult converts every day.

In this month of April all round the world—from North-West Canada to New Zealand, from Palestine to Japan, from Central Africa to the Indian frontier—men will be keeping the centenary of that meeting at "The Castle and Falcon," in Aldersgate Street. For a hundred years of work, considered in relation to the power and the wealth and the responsibilities of our nation, there may be little to show; but, for such as there is, men of many races, and once of many creeds, will, with one accord, give thanks to God.