THE SISTERS AS MISSIONARIES—EVANGELICAL DIPLOMACY—WITHOUT PURSE OR SCRIP—PICTURE OF THE NATIVE ELDERS—A SPECIMEN MEETING—THE SECRET OF SUCCESS—MORMONISM A SPIRITUAL GOSPEL—THE SISTERS AS TRACT DISTRIBUTERS—WOMAN A POTENT EVANGELIST.

And what the part of the sisterhood in this great work outlined in foreign lands?

The sisters were side by side with the most potent missionaries the Latter-day Church found. They made nearly as many converts to Mormonism as the elders. They were, often times, the direct instruments which brought disciples into the Church. The elders riveted the anchor of faith by good gospel logic, and their eloquent preachers enchanted the half-inspired mind with well-described millennial views, but the sisters, as a rule, by the nicest evangelical diplomacy brought the results about. They agitated the very atmosphere with their magical faith in the new dispensation; they breathed the spirit of their own beautiful enthusiasm into their neighborhoods; they met the first brunt of persecution and conquered it by their zeal; they transformed unbelief into belief by their personal testimonies, which aroused curiosity, or made their relatives and neighbors sleepless with active thoughts of the new, and inspired doubts of the old; they enticed the people to hear their elders preach, and did more to disturb the peace of the town than could have done the town-crier; they crowded their halls with an audience when without their sisterly devising those halls had remained often empty and cold.

In the British mission—in England, Scotland and Wales—the sisters had much better missionary opportunities than in America. The vast extent of country over which the American people were sparsely scattered, forty to fifty years ago, and the almost immediate gatherings of the disciples to a centre place, or a local Zion, necessarily confined the missionary movement at home nearly exclusively to the apostles and their aids, the "Seventies;" and thus as soon as the disciples "gathered out of Babylon," American society lost even the little leaven which the elders had inspired in its midst.

But in England, Scotland and Wales, and at a later period in Scandinavia, it was very different. Not merely one local Zion and a score of branches scattered over a score of States, but in the British mission at its zenith of progress there were over five hundred branches, fifty conferences, and about a dozen pastorates—the latter very like Mormon provinces or bishoprics. There the sisters had grand missionary opportunities. From village to town, and from town to city, they helped the elders push their work until this vast church superstructure was reared. With such a leaven as the Mormon sisterhood in Great Britain, converts were made so fast that it was nearly twenty years before even the immense yearly emigration of the saints to America began visibly to tell in weakening missionary operations in that prolific land.

It has often been a matter of wonder how it happened that Mormonism was such a mighty proselyting power in England compared with what it had been in America. The two views presented suggest the exact reason; and in addition to the gathering genius of the Mormons, the very "tidal wave" of the country has swept migrating peoples westward. Three hundred Mormon cities have sprung up on the Pacific slope, just as five hundred branches did in Great Britain, which has required all the gathering energies of the Church for over a quarter of a century to deplete her of these proselyting saints. It was Great Britain that gave to the sisters their grand missionary opportunities.

Here another view of the sisters presents itself. Much of the success of "Mormonism" in foreign lands is due to the fact that the elders, like Christ and his apostles of old, went about preaching the gospel "without purse or scrip."

This apostolic custom captivated woman at once. Her sympathies were charmed. She admired the heroic devotion and self-abnegation of such ministers of Christ. Their examples directly appealed to her, so like were they to her own faith. The disinterested aims and efforts of these men for human good so accorded with her own divine aspirations, that she leapt with a glorious enthusiasm to their side. For once woman had found the opportunity to exercise her own methods of apostleship.

She saw these elders upon the altar of sacrifice for a Christian cause. Out in the wilderness of society were they, during the best years of youth, preaching without purse or scrip, trusting in Providence for their daily bread as truly as do the sparrows whom the Great Father feeds. Wandering through the world were these devoted men, often with blood in their well-worn shoes, preaching the glad tidings of a new dispensation which the angels had opened to bring immortality to mortals, and establish the order of heaven on earth. Such were the examples which the elders presented in their ministry, and such examples woman loved.

Though they bore the title of elders, these missionaries, especially the native ones, were generally young men from the age of twenty to thirty. Scarcely were they converted ere they were sent out to mission the land. The prophet Joseph had well cogitated on the saying of Christ, "The harvest is great but the laborers are few;" and it was at once a bold and happy stroke of genius on his part to leave the beaten track of choosing only matured and experienced divines, calling instead a multitude of youths and striplings to aid him in evangelizing the world. This was much like Mohammed's choosing of the youthful enthusiast Ali to be his lieutenant in his religious empire-founding mission. And so at one time might have been found in Europe nearly a thousand of these young men, out in the ministry, bearing the title of elders. Strange example! Elders at twenty; veterans at twenty-five, who had built up their conferences! This pleased woman. It was unique. The example touched her heart and stimulated her faith through her very sympathy for and admiration of the heroic.

Into the villages of England, Scotland and Wales these youths made their way, with hymn-book and Bible in hand, but with no ministerial recommendation except a forceful, innovative intellectuality, and souls inspired with the glories of a new and conquering faith.

Alone, at eventide, they would uncover their heads, on some green bit of common, or, if on the Sabbath day, would daringly near the old village church, which well might tremble at such sacrilege, as did they literally in those bold missionary attempts, that never had been made but for youth's rich unconsciousness of inability. Then would ring out the hymn of the Latter-day Saints:

"Go, ye messengers of glory,
Run, ye legates of the skies,
Go and tell the pleasing story,
That a glorious angel flies;
Great and mighty,
With a message from on high!"

Or perchance it would be this instead:

"The morning breaks, the shadows flee;
Lo, Zion's standard is unfurled;
The dawning of a brighter day
Majestic rises on the world."

And many a village has been startled with this tremendous proclamation, from the lips of young men:

"Jehovah speaks! Let Earth give ear!
And gentile nations turn and live!"

First the woman would come out to listen, on the threshold of her cottage, after supper; then she would draw near, and wonder about this boy-preacher—to her eyes so much like her own boy, who, perhaps, is playing at some evening game with his companions, near by. Next comes her husband, and after awhile the boys themselves leave their games, and with their sisters, gather to listen. And so are also gathered other family groups of the village to swell the impromptu congregation. This is a truthful picture, for the author is describing a literal experience.

Now comes the supplemental story of this boy-elder, that he is out in the world preaching the gospel without purse or scrip, that he has eaten nothing that day since breakfast, that he has journeyed miles and is tired out, and that he has no place in which to lay his head that night.

The mother and her daughters whisper. They have conceived an idea that will exactly fit that poor boy's case. Father is approached. At first he will not listen to the proposition; but at last he yields. What else could he do? When did woman fail if her sympathies were enlisted? To their home the boy-missionary is taken. A supper is gleaned from the humble peasant's leavings. Water is furnished to bathe the sore and blood-stained feet. The woman is half converted by the sight of so much youthful heroism. Mother and daughters dream of the boy-missionary that night.

'Tis a simple story; but from that house Mormonism is destined to spread through all the village, until the aged clergyman, educated at college, in his pulpit which he has occupied for a quarter of a century, fears that boy as much as a second Goliath might have feared the stripling David.

And thus Mormonism ran from village to town, and from town to city; carried, of course, to the larger places by the "veterans;" but in all cases very similar. How much the sisters—mothers and daughters—had to do in this work may be seen at a glance.

But the most salient view to be taken of Mormonism abroad is, as the great spiritual movement of the age. The reader may be assured that it was the beautiful themes of a new dispensation—themes such as angels might have accompanied with their hosannas—that charmed disciples into the Mormon Church. Spiritual themes and the gifts of the Holy Ghost were what converted the tens of thousands in Great Britain; not a cold materialism, much less a sensual gospel. Even to the simplest, who scarcely knew the meaning of idealities, the spiritual and the ideal of Mormonism were its principal charms. Indeed, it is to the fact that Mormonism was, in its missionary history, such a unique and extraordinary spiritual, and yet matter-of-fact, movement, that it owes its principal and rare successes.

In America, the splendid ambitions of empire-founding, the worldly opportunities presented by a migrating people and a growing commonwealth, sometimes charmed the dominating mind; but in the foreign missions, especially in Great Britain, where it received its highest intellectual interpretation from elders who championed it on the public platform against the best orthodox disputants in the land, it was Mormonism as a great spiritual work that captivated most, and above all it was this aspect of it that most captivated the sisterhood. In this view, and in this view only, can the explanation be found of how it took such a deep and lasting hold upon the female portion of society.

In the early rise of the Church abroad the disciples knew nothing of the society-founding successes of Brigham Young, which to-day make Mormonism quite potent in America and a periodical sensation to the American Congress. Nothing of this; but much of the divine, much of the spiritual, much of the angels' coming to reign with them in a millennium, with Christ on earth.

Such was Mormonism abroad. Such has it ever been, with the sisters, at home. Its success in making converts among women, both old and young, has no parallel in the history of churches. Its all-potent influence on the heart and brain of woman was miraculous. She received it in as great faith as was that of the woman who laid hold of the skirt of Christ's garment and was healed. She exulted in its unspeakably beautiful themes; she reveled in its angelic experiences; she multiplied its disciples.

In some respects Mormonism, in its history and manifestations abroad, compares strikingly with the more recent history of spiritualism in America. Their geniuses are undoubtedly very different, but their potency over society has been similar. The one was apostolic and Hebraic, with a God as the source of its inspirations, a priesthood linking the heavens and the earth as its controlling powers, and another Catholic or Universal Church as the aim of its ministry. The other has pulled down what it has dared to call the idols of Deity, makes war on priesthood, and on the Hebrew Jehovah, whom the Mormons serve, and disintegrates all churches. Yet the themes of both have been themes of the angels' coming to visit the earth again; "new revelations to suit the age;" another great spiritual dispensation for the world.

Mormonism abroad, then, was supremely an apostolic spiritual work. Paul's famous epistle to the Corinthians, upon spiritual gifts, presents an exact view of what Mormonism has been; and as it was a chapter often read to the saints—the subject of a thousand sermons—it may here be fitly quoted to illustrate the view. The apostle says:

"Now concerning spiritual gifts, brethren, I would not have you ignorant. * * * *

"Now there are diversities of gifts, but the same spirit.

"And there are differences of administration, but the same Lord.

"And there are diversities of operations, but it is the same God which worketh all in all.

"But the manifestation of the spirit is given to every man to profit withal.

"For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit;

"To another faith by the same spirit; to another the gifts of healing by the same spirit;

"To another the working of miracles; to another prophesy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues;

"But all these worketh that one and the self-same spirit, dividing to every man severally as he will.

"For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

"For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit. * * * *

"And God hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues.

"Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?

"Have all the gifts of healing? Do all speak with tongues? Do all interpret?

"But covet earnestly the best gifts; and yet shew I unto you a more excellent way."

In another chapter of Paul's epistle to the Corinthians, he presents another famous spiritual view:

"How is it, then, brethren? When ye come together, every one of you hath a psalm, hath a doctrine hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

"If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

"But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

"Let the prophets speak two or three, and let the other judge.

"If anything be revealed to another that sitteth by, let the first hold his peace.

"For ye may all prophesy one by one, that all may learn, and all may be comforted.

"And the spirits of the prophets are subject to the prophets.

"For God is not the author of confusion, but of peace, as in all churches of the saints."

This is a very exact picture of the Latter-day Saints' testimony meetings. It is indeed a striking illustration of the gospel and its manifestations, as familiar to them as their own faces.

It was this spiritual gospel that the sisters promulgated in Great Britain, and it was this that made the tens of thousands of converts. Had not Mormonism been of this kind, and had not such been its manifestations, woman never would have received it and become its apostle; nor would it have made such a stir in the world.

The sisters also missioned the land by the distribution of tracts. This made them to be preachers, in a way; and they carried their sermons to the homes of rich and poor, to be read at the fireside by those who, but for this, never would have gone to hear an elder preach.

In all the towns and cities of her Majesty's kingdom the saints organized tract societies. In London, where many branches flourished, these tract organizations were numerous; the same was measurably the case with Birmingham, Manchester, Liverpool, Sheffield, and the principal cities of Scotland and Wales. These tract distributers were numbered by the thousand. They held their monthly meetings, mapped out their districts and brought in their regular reports. At one time, as before stated, they had in circulation half a million of Orson Pratt's tracts. It is scarcely necessary to say that the sisters principally did this work, to which should be added that they were assisted by the young men of each branch. In short, the sisters, in the work abroad, were a great missionary power.

And here it may be observed that all evangelical history proves that woman is ever the most potent evangelist. She permeates society with the influence of her church, makes converts in the homes of her neighbors, where her pastor could never reach without her help, and inspires the very faith by which miracles are wrought.

Woman has many striking examples of her influence and acts in the history of religious empire-founding. Miriam charmed the congregation of Israel with her songs, and strengthened her brother Moses' power by her prophesies; Esther rendered the captivity of her people lighter by her mediation; Judith delivered her nation from the Assyrian captain; the two Marys and Martha seemed to have understood Jesus better than did his apostles even, and they saw first their risen Lord; St. Helena did much to make her son, Constantine, the imperial champion of Christianity; perchance had there been no Cadijah the world would never have known a Mohammed; the Catholic Church has been more potent through the sisters of its various orders; and the examples which the Mormon sisterhood have given are almost as striking as those of the sisters of that church.

These are some of the views which may be presented of the sisters in their great missionary work abroad, and they are also fit illustrations of the spiritual movement, which they represent, in the age.