The number of Swedenborgians in the United States is about five thousand. The societies of this class of Christians in England are more numerous than in the United States. In Sweden they are quite numerous.

PERIODICALS.—The New Jerusalem Magazine is issued monthly at Boston, Mass.; the Precursor is issued monthly at Cincinnati, Ohio; the New Churchman is issued quarterly at Philadelphia.



Unitarians.

Of this denomination, there are about three hundred churches and congregations in the United States, and near that number of ministers. In the city of Boston it is one of the most numerous and influential classes of Christians, having eighteen societies, most of which are large and flourishing. In the Middle, Southern, and Western States their congregations are fewer, but gradually multiplying.

PERIODICALS.—The Christian Examiner, the Monthly Miscellany, and the Christian Register, are published in Boston, Mass.

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A favorite project of Christian philanthropy with the Unitarians has been the "ministry to the poor" in large cities and towns. They have established such an institution in Boston, New York, Cincinnati, Louisville, Providence, and elsewhere. In Boston, three large and commodious chapels have been erected, and three ministers constantly employed, by the aid of funds obtained from individual donors and annual subscriptions from associations in the several churches of the denomination.



Universalists.

There are, in the United States and Territories, one United States Convention, one United States Universalist Historical Society, twelve State Conventions, fifty-nine Associations, eight hundred and seventy-five societies, five hundred and fifty meeting-houses, and five hundred and forty preachers. Besides these, there are twenty-one periodicals published by the order, and twenty new books have been published within the year, besides reprints. There are also five schools in the patronage of the denomination. There is an Educational Association in Maine, a Sunday School Association in Massachusetts, a Publishing Association in Pennsylvania, a public library of fifteen hundred volumes in Ohio, and two Book Associations in Indiana and Illinois.

By adding the numbers of societies, etc., in the British Provinces, to those in the United States, there are, at present, the grand total of one General Convention, twelve State Conventions, fifty-five Associations, eight hundred and ninety-five societies, five hundred and fifty-six meeting-houses, and five hundred and forty-six preachers.

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PERIODICALS.—Gospel Banner and Christian Pilot, Augusta, Me.; EASTERN ROSE-BUD, Portland, Me.; Universalist and Family Visitor, Contoocookville, N. H.; Universalist Watchman, Montpelier, Vt.; Trumpet and Universalist Magazine, Boston, Mass.; Christian Freeman and Family Visitor, Boston, Mass.; Universalist and Ladies Repository, Boston, Mass.; Light of Zion, and Sabbath School Contributor, Boston, Mass.; Star and Palladium, Lowell, Mass.; Gospel Messenger, Providence, R. I.; Universalist, Middletown, Ct.; New York Christian Messenger, New York city; Universalist Union, New York city; Evangelical Magazine and Gospel Advocate, Utica, N. Y.; Western Luminary, Rochester, N. Y.; The Nazarene, Philadelphia, Pa.; Christian Warrior, Richmond, Va.; Southern Universalist, Columbus, Ga.; Star in the West, Cincinnati, Ohio; Christian Teacher, Lafayette, Ind.; Better Covenant, Rockford, Ill.



MISSIONARY STATISTICS.

We have been much assisted in our missionary statistics by the kindness of the secretaries of the several Missionary Boards, and by permission of the proprietor, Mr. F. Rand, for the use of his valuable Missionary Chart, prepared with great care, in 1840, by the Reverend Messrs. Jefferson Hascall and Daniel Wise.

Those of the Congregationalists, Baptists, Methodists, and Episcopalians, are brought down to 1841, and are quite accurate; but the efforts of some of the other denominations in this great and glorious cause are not fully stated, as some of the items have not been reported.



First Protestant Missions.

The first Protestant mission on record was undertaken in 1559, by Michael, who was sent into Lapland by Gustavus Vasa, king of Sweden.

John Eliot commenced the first mission to the Indians at Nonantum, now Newton, Massachusetts, in 1646. This mission gave rise to a society in England for the propagation of the gospel in New England, and to the formation of several other missionary stations; so that, in 1696, there were thirty Indian churches in New England.

In 1705, Messrs. Ziegenbalg and Plutcho, under the auspices of Frederick IV., king of Denmark, commenced a mission at Tranquebar, in South Hindoostan, which was very successful. Its fruits continue to the present time.

In 1728, a mission was begun by Schultze, at Madras, under the patronage of the Christian Knowledge Society. In the following thirty-three years, fourteen hundred and seventy converts united with the church.



Moravian Missions.

The Moravians trace their origin to the ninth century, when the king of Moravia united with the Greek church.

WEST INDIAN MISSION.—The Moravians commenced their mission on the Island of St. Thomas in 1732. Its commencement was occasioned by a conversation between a negro, named Anthony, and some servants of Count Zinzendorf. The negro said he had a sister at St. Thomas, who was deeply anxious to be instructed about religion. This remark was repeated to one of "the brethren," named Leonard Dober. He determined to visit St. Thomas, "even," as he said, "if he were obliged to sell himself for a slave to effect his purpose." Dober went; and though, for a time, little good was effected, yet, in 1736, the Lord poured out his spirit, and many of the slaves were awakened. There are now two stations on this island.

In 1734, they began their mission on the Island of St. Croix. It was soon abandoned, but was reestablished in 1740. In 1754, missions were commenced on the Islands of St. Jan and Jamaica; in 1756, at Antigua; in 1765, at Barbadoes; in 1777, at St. Christopher's; and at Tobago in 1790.

GREENLAND MISSION.—This was commenced in 1733, at New Herrnhut, or Lusatia, by Matthew and Christian Stach, when the congregation of the brethren at home amounted to but six hundred members. They persevered through cold, hunger, and discouragement, though for five years they had no conversions. Greenland is now a Christian country.

NORTH AMERICAN INDIAN MISSIONS.—These were begun in Georgia, 1735, among the Creeks, at the instigation of Count Zinzendorf. It was followed by numerous other stations, many of which have since become extinct.

SOUTH AMERICAN MISSIONS.—Surinam, a Dutch settlement in Guiana, was the scene of their first operations here, about 1735 or 1738. They began on the invitation of a planter. Several other settlements were attempted, but were subsequently abandoned, for various causes. In 1767, they commenced a prosperous station at Paramaribo.

LABRADOR MISSIONS.—Supposing that a natural affinity subsisted between this people and the Greenlanders, the brethren commenced their labors here in 1752. This attempt failed; but, in 1770, a settlement was effected at Nain, by the agency of Messrs. Haven, Drachart, and Jensen.

SOUTH AFRICAN MISSION.—George Schmidt was the father of this mission. He commenced it in 1737; but it was afterwards abandoned for about fifty years, until, in 1792, a permanent settlement was effected at Gnadenthal, one hundred and thirty-five miles east of Cape Town.

NOTE.—The brethren have also had missions, at different periods, in Asiatic Russia, Egypt, Persia, Lapland, Guinea, Algiers, Ceylon and the Nicobar Islands; all of which, for various causes, have been abandoned.

Summary.

In the year 1840, the Moravians had, in the afore-mentioned places and in South Africa, forty-seven stations and out-stations, one hundred and ninety-seven missionaries and assistants, seventeen thousand seven hundred and three communicants, and fifty-seven thousand two hundred and fifty-five souls under their care.



London Missionary Society.

The extensive and splendid missions of this board originated with the Rev. David Bogue, while on a visit to London. From his suggestions, the society was formed, in 1795, by several ministers of various denominations.

SOUTH SEA ISLANDS.—The society commenced their labors among these isles by sending out thirty-six missionaries, in 1796, who arrived safely, and commenced their duties at Otaheite, Tongataboo, and St. Christina, in March, 1797. Subsequently, they spread their influence over nearly all the islands of the Pacific Ocean. These missions have been eminently successful.

NEW SOUTH WALES.—This mission was begun by the labors of Mr. Threlkeld, in 1826, in Bahtabee, on Lake Macquaire.

SOUTH AFRICAN MISSIONS.—The success of the missions in the islands of the Pacific and South Seas, turned their attention to this dark land. Dr. Vanderkemp, who was their first laborer, began his labors on the River Keis Kamma, in Caffraria, in 1799. In 1801, he removed to Graff Reinet, and preached to the Hottentots in that vicinity. These missions afterwards spread very widely among the Caffres and Hottentots.

EAST INDIAN MISSIONS.—The society's missions in this most interesting quarter of the globe were commenced at Calcutta and Chinsura, by the Rev. Mr. Forsyth, in 1798. Subsequently, their stations spread over Northern and Peninsular India, India beyond the Ganges, into China, Siam, and some of the Asiatic Isles.

GUIANA AND WEST INDIES.—At the request of a pious Dutch planter, Mr. Wray was sent to Demerara, in Guiana, in 1807. This was the beginning of the society's operations in South America.

OTHER MISSIONS.—Beside these, are the European and Mediterranean islands missions, which, though of recent date, are promising in their aspects.

EDUCATION.—This society has several presses distributed over the vast field occupied by their agents, by means of which millions of pages are annually scattered among the people. They publish tracts parts of the Scriptures, &c. &c. They have also upwards of four hundred native assistants, which are not mentioned in the following summary.

Summary.

From the best accounts we can obtain, this society had, in 1840, in Asia, the South Sea Islands, Africa, Guiana, and in Europe, about five hundred and fifty missionary stations and out-stations, one hundred and sixty-four missionaries, five thousand communicants, and about twenty-five thousand scholars.



American Board Of Foreign Missions.

MISSIONS IN ASIA.—The news of the success of English missionary enterprise, seconded by the zeal and influence of S. J. Mills, originated the germ of the invaluable labors of this board, which was organized in 1810. Their first missions were in Asia. Bombay was the scene of their first labors, in the year 1813, and Messrs. Nott, Newell, and Hall, their first missionaries. From Bombay they extended their influence to Ceylon, in 1816; to China, and South-eastern Asia, and to Siam, in 1830.

MEDITERRANEAN MISSIONS.—These missions were begun by sending out Messrs. Parsons and Fisk on a voyage of research. The first station occupied was Beyroot, in Syria, in 1823. To this, stations at Malta, in Greece, at Constantinople, &c., have been added.

MISSIONS AT THE SANDWICH ISLANDS.—A special providence marked the commencement of these missions. Two boys, named Obookiah and Hopu, were, at their own request, brought to America. This gave rise to a train of interesting circumstances, which led to the commencement of the mission, in 1820, by Messrs. Bingham, Thurston, and others. Vast success has attended this mission, especially of late.

NORTH AMERICAN INDIAN MISSIONS.—These were commenced in 1816, among the Cherokees, by the Rev. C. Kingsbury. The Choctaws, the Chickasaws, the Osages, and other tribes, have since shared the labors of the board. The late unhappy removal of the Cherokee nation has done much towards the prostration of missionary success among that interesting but deeply-injured tribe.

MISSIONS IN AFRICA.—The efforts of the board in this quarter of the globe are of recent date. Only seven years have elapsed since their commencement. Some native towns on the western coast, and a numerous aboriginal tribe called the Zulus, on the south-east shore, are the chief objects of their labors at present. This field is considered very promising, and it is confidently believed that its occupation will be one effectual aid in the great work of regenerating that darkened, enslaved, and degraded continent.

In 1841, this board had missions to the Zulus in South Africa, the Grebos in West Africa, to Greece, to Turkey, Syria, the Nestorians of Persia, the Independent Nestorians, the Persian Mahometans, to the Mahrattas in Western India, to Madras and Madura in Southern India, to Ceylon, Siam, China Singapore, Borneo, and to the Sandwich Islands.

They have missions to the Cherokee Indians, the Choctaws, Pawnees, to the Oregon Indians, the Sioux, Ojibwas, Stockbridge Indians, New York Indians, and to the Abenaquis.

Summary Of Foreign Missions.

The number of missions in this department is seventeen; of stations, sixty-one; of ordained missionaries, one hundred and eleven, five of whom are also physicians; of physicians, seven; of teachers, eight; of secular superintendents, two; of printers, eleven; of bookbinders, one; of female helpers, married and unmarried, one hundred and thirty-nine;—making a total of laborers beyond sea from this country of two hundred and eighty. To these add four native preachers, and one hundred and thirty-five other native helpers, and the number of laborers who are employed and supported by the board in the missions beyond sea, is four hundred and nineteen.

Summary Of Indian Missions.

Among the Indian nations, there are twenty-five stations; twenty-five missionaries, two of whom are physicians; two other physicians, five teachers; ten other male, and fifty-nine female, assistant missionaries; three native preachers; and three other native assistants;—total, one hundred and seven.

General Summary.

The number of the missions in 1841 was twenty-six; stations, eighty-five; and ordained missionaries, one hundred and thirty-six, ten of whom were physicians. There were nine physicians not preachers, thirteen teachers, twelve printers and bookbinders, and twelve other male and one hundred and ninety-eight female assistant missionaries. The whole number of laborers from this country was three hundred and eighty-one, or sixteen more than were reported in 1840. To these we must add seven native preachers, and one hundred and thirty-eight native helpers, which made the whole number five hundred and twenty-six, thirty-nine more than in 1840. Nine ordained missionaries, three male and seventeen female assistant missionaries, have been sent forth during the year.

The number of mission churches was fifty-nine, containing nineteen thousand eight hundred and forty-two members, of whom four thousand three hundred and fifty were received the year before.

There were fifteen printing establishments, twenty-nine presses, five type-founderies, and fifty founts of type in the native languages. The printing for the year was about fifty million pages; the amount of printing from the beginning is about two hundred and ninety million pages. Twenty-four thousand copies of the Missionary Herald are now published monthly, and sixty-five thousand copies of the Day-spring, a monthly paper, are also issued.

Seven of the thirty-four boarding-schools have received the name of seminaries, and these contain four hundred and ninety-nine boys; the other twenty-seven contain two hundred and fifty three boys and three hundred and seventy-eight girls;—making a total of boarding scholars of one thousand one hundred and thirty. The number of free schools was four hundred and ninety, containing about twenty-three thousand pupils.

The receipts have been two hundred and thirty-five thousand one hundred and eighty-nine dollars, and the expenditures two hundred and sixty eight thousand, nine hundred and fifteen dollars.



Presbyterian Board Of Foreign Missions.

Until within a few years, this body of Christians united with the American board in their operations among the heathen. A distinct society, under the name of the Western Foreign Missionary Society, was formed in 1831, by the synod of Pittsburg, which was merged into the present board in 1837.

Three of the missions of the board were begun by this society, namely, the Western Africa, the Hindoostan, and Iowa and Sac missions.

This board is intending to reenforce its missions, and to occupy several new stations, as soon as the requisite arrangements can be made. Its main efforts will be directed towards Hindoostan, where it has now two presses in active cooeperation with its missionaries. This denomination of Christians have the following missions:—Iowa and Sac Indians; Chippewa and Ottawa Indians; Texas; Western Africa, Kroos; Chinese, Singapore; Siam; Northern India, Lodiana, Allahabad, Furrukhabad.

Summary.

This church has now under her care in the foreign field, fifty-seven laborers sent from her own bosom, twenty-three of whom are ministers of the gospel; besides eight native assistants, some of them men of learning, all of them hopefully pious, and in different stages of preparation and trial for the missionary work among their own benighted people. Through the mission stations occupied by these brethren, the church is brought in direct contact with five different heathen nations, containing two thirds of the whole human race. Annual expenditure about sixty-five thousand dollars.

The Presbyterian Domestic Board of Missions employs or aids two hundred and sixty missionaries and agents, who have under their charge about twenty thousand communicants, and twenty thousand Sabbath school scholars. Annual disbursements about thirty-five thousand dollars.



English Baptist Missionary Society.

EAST INDIES.—A mission was commenced at Serampore in 1793. The English Baptists were just awakening to a sense of their responsibility for the conversion of the world, when Dr. Thomas arrived in London, to solicit missionary aid for Hindoostan. The society took him under their patronage, and sent him back in company with Dr. Cary. After laboring successfully in various places, in 1800 Dr. Cary removed to Serampore, which thenceforward became a central station.

WEST INDIAN MISSIONS.—In 1814, a mulatto preacher, named Baker, requested this society to send a missionary to Jamaica. In compliance with this request, Mr. I. Rowe was sent out, who, after laboring with pleasing success, died; and, in 1815, the society sent out Mr. Compere and assistants, who established a mission in Kingston. This was the origin of the Baptist missions in the West Indies.

SOUTH AMERICAN MISSION.—On a representation to the society, that much good might be done among the negro population and the Indians in and around Honduras, in the Bay of Mexico, the society, in 1822, sent out Mr. J. Bourne, who succeeded in establishing a church and congregation.

SOUTH AFRICAN MISSION.—In 1831, Rev. W. Davies was sent to Graham's Town, at the urgent solicitation of some Baptists, resident at that place.

Summary.

This society have, in Asia, the Asiatic Islands, West Indies, South America, and South Africa, one hundred and twenty-nine stations and out-stations, one hundred and thirty-four missionaries and assistants, twenty-two thousand four hundred and eighty-eight communicants, and seventeen thousand seven hundred and thirty-five scholars. This statement does not contain the full amount of their labors to the present year.



American Baptist Board Of Foreign Missions.

MISSIONS IN ASIA.—Rev. A. Judson may be said to be the father of Baptist missions in this country, and, indeed, of the missionary labors of this society. It was his conversion to the principles of the Baptists, while a missionary of the American board in India, that roused them to action. He commenced his labors under discouraging circumstances, at Rangoon, in the Burman empire, 1813. Since then, the operations of this board have become very extensive, embracing immense portions of the Burman empire, Siam, &c. Asia is their principal mission field, and they have laid sure foundations for the evangelization of many parts of that benighted clime.

INDIAN MISSIONS.—An impression, made, no doubt, by divine influence, of the importance of missions to this people, led, in 1817, to the appointment of J. M. Peck and J. E. Welch to be missionaries to the North American Indians. J. M. Peck commenced their first Indian mission among the Cherokees in 1818. Many tribes are now embraced by the labors of the board, and although the progress of truth has been slow among the "red men," yet the board have cause to rejoice over their Indian missions.

AFRICAN MISSION.—This mission was commenced by the offer of L. Cary and C. Teage, colored men, to become the messengers of the churches in this work. They commenced their duties, in 1821, at Liberia, where the board continues its efforts for the redemption of Africa, with some success, chiefly among the Bassas.

EUROPEAN MISSIONS.—These missions were commenced in 1832. Professor Chase was sent to explore the kingdom of France, and the Rev. J. C. Rostan commenced a course of evangelical demonstrations at Paris; since which, Germany and Greece have shared the attention of the board. These are missions of the first importance.

General Summary.

This board have missions as follow:—In North America, to the Ojibwas, near Lake Superior; the Ottawas, in Michigan; Oneidas, in New York; Otoes, near the junction of Missouri and Platte Rivers; Shawanoes, including the Delawares, Putawatomies, and Western Ottawas, in the Indian Territory; Cherokees, Creeks, and Choctaws, in the Indian Territory. In Europe, they have missions to France, Germany, Denmark, and Greece;—to the Bassas, in West Africa;—in Asia, to Burmah and the Karens; to Siam and China, Arracan, Asam, and to the Teloogoos.

The number of Indian missions is eight; stations and out-stations, sixteen; missionaries and assistant missionaries, twenty-eight; native assistants, ten; churches, sixteen; baptisms reported the last year, two hundred and seventy-one; present number of church members, one thousand three hundred and twenty-four; schools, seven; scholars, one hundred and ninety-two.

The number of European missions is three; stations and out-stations, twenty; missionaries and assistant missionaries, seven; native preachers and assistants, twenty-three; churches, twenty-seven; baptisms the past year, one hundred and eighty-seven; church members, five hundred and fifty-eight.

In the mission to West Africa there are two stations, five missionaries and assistant missionaries, one native assistant, two churches of twenty-five members, and two schools containing eighty-five scholars.

The number of the Asiatic missions is eight, stations and out-stations, sixty-two; missionaries and assistant missionaries, fifty-nine; native assistants, seventy-seven; churches, thirty-two; baptisms the past year, three hundred and seventeen; church members, one thousand eight hundred and two; schools, thirty-five, scholars, five hundred and sixty.

Grand total, twenty missions, one hundred stations and out-stations, ninety-nine missionaries and assistant missionaries, one hundred and eleven native preachers and assistants, seventy-seven churches, seven hundred and eighty baptisms the past year, more than three thousand seven hundred members of mission churches, forty-four schools, and eight hundred and seventy-seven scholars.

The annual expenditure of the board is about eighty thousand dollars.



Free-Will Baptists.

This flourishing class of Christians have not, until recently, directed their efforts to a foreign field. They now occupy one station in Orissa, where they have two missionaries with their ladies. Two other missionaries are about being located, for which purpose funds are now provided.



Episcopal Missions.

The Church of England has been actively engaged in missionary operations since the year 1698, when the "Society for Promoting Christian Knowledge" was formed. In 1701, the "Society for the Propagation of the Gospel in Foreign Parts" was instituted. The "Church Missionary Society" was established in 1800. These societies are still in active and vigorous operation. They have missions in every quarter of the globe, and their annual expenditures, for the propagation of the Gospel, amount to about one million three hundred and seventeen thousand three hundred and fifty-six dollars.

The Episcopal Church in the United States established a Domestic and Foreign Missionary Society in 1820; and the General Convention of 1835 resolved, That the Church itself was the missionary society and that every member of the Church, by baptism, was, of course, bound to support her missions. The missionary field was declared to be THE WORLD, domestic missions being those established within the territory of the United States, and foreign missions those without that territory. At each triennial meeting of the General Convention, a Board of Missions, consisting of about one hundred members, is selected from the different dioceses. This Board has the general supervision of all the missionary operations of the Church; and meets annually, or oftener, if necessary.

There are two standing committees of this Board,—the Committee for Domestic Missions and the Committee for Foreign Missions, to whom, during the recess of the Board, the care and management of the missions is confided. This Society now has under its charge one hundred and forty-five domestic, and twelve foreign stations, employing eighty-five domestic and eleven foreign missionaries, and also eighteen teachers and assistants in the foreign stations.

The expenditures of this Board, for the year 1841, were sixty-one thousand five hundred and eighty-six dollars and thirty-seven cents. This Society has missionary stations in Athens, Crete, Constantinople, China, (Maca,) Cape Palmas and other stations in Western Africa, and in Texas.



Society For Propagating The Gospel Among The Indians And Others.

This society derived its origin among the Puritans, in England, in 1648. The charter under which it now acts was granted by the legislature of Massachusetts, in 1687. Its list of past and present members in 1840, comprised one hundred and twenty-five names of the most eminent divines, jurists, and laymen in Massachusetts, in which state the operations of the society are chiefly confined. The funds of this society, in 1840, amounted to thirty-six thousand three hundred and eighty-seven dollars, the income of which is annually expended for the "propagation of the gospel" among the needy and destitute.

In conformity with the spirit and design of this ancient and venerable society, all measures in any degree of a party or sectarian character, are scrupulously avoided.



Wesleyan Or English Methodist Missionary Society.

Scarcely had Mr. Wesley raised the standard of Methodism in England, before he turned his attention to the wants of other lands. America presenting a vast field for missionary labor, he sent over Richard Boardman and Joseph Pilmore, in 1769. These were the first Methodist missionaries. From their labors the Methodist Episcopal church in the United States gradually came into being. Dr. Coke was preeminently useful in establishing missions in various places This society was organized in 1817.

WEST INDIES.—A peculiar providence marked the commencement of this mission. Dr. Coke, with three preachers, was proceeding to Nova Scotia, in September, 1786, but was driven, by stress of weather, to Antigua. Finding a number of serious persons there, he preached Jesus to them, and by his labors laid the foundation for extensive missions.

BRITISH NORTH AMERICA.—About 1779, several Methodist emigrants were the means of awakening many souls. Among these was Mr. Black, who, after laboring for some time with zeal and success, was appointed the superintendent of the mission in British North America. This mission embraces Nova Scotia, New Brunswick, Canada, Newfoundland, and Honduras.

MISSIONS IN ASIA.—The plan of establishing missions in Asia originated with Dr. Coke; and, in 1813, he sailed, with Messrs. Harvard, Clough, Ault, Erskine, Squance, and Lynch, for Ceylon. Unfortunately, he died on the passage. The brethren, after many trials, reached Ceylon, and commenced their labors at Jaffna, Batticaloa, and Matura. From Ceylon, the society directed its attention to continental India, where their labors have become very extensive.

MISSIONS IN SOUTH AFRICA.—These missions were begun in 1816, by Rev. Barnabas Shaw, among the Namaquas, a tribe of Hottentots. These missions have subsequently spread over large portions of this benighted land.

MISSIONS IN THE SOUTH SEAS.—These missions include the Friendly Isles, New Zealand, New South Wales, &c. They were commenced at the latter place, in 1815, by Mr. Leigh, who began his duties and labors at Sydney, with favorable auspices and good success.

MISSIONS IN THE MEDITERRANEAN.—These were commenced in Gibraltar, in 1804, by Mr. McMullen, who died a few days after beginning his labors. The mission was then suspended until 1808, when Mr. William Griffith was appointed to its charge. Besides this mission, the Methodists have stations at Malta, Alexandria, and Zanto.

MISSIONS IN EUROPE.—These missions embrace the labors of the society in Sweden, France, Germany, Ireland, and the Norman and Shetland Isles. Notwithstanding many obstacles, arising from intolerance, ignorance, or superstition, the good work progresses at these missions.

Summary.

In 1840, this society had, in the West Indies, fifty missionary stations; in British North America, eighty-four stations; in Asia, twenty-two,; in the South Seas, twenty-five; in Africa, thirty-one; and in Europe, forty-two stations. In all these countries the society had two hundred and fifty-four stations, six hundred and twenty-three missionaries and teachers, seventy-two thousand seven hundred and twenty-four communicants, and fifty-six thousand five hundred and twenty-two scholars.



Missions Of The Methodist Episcopal Church.

I. FOREIGN MISSIONS.

1. The Liberia Mission was commenced in 1833, by the Rev. M. B. Cox, who, in a few short months after, was called to his eternal reward. His dying language was, "Though a thousand fall, Africa must not be given up." Five other missionaries have fallen in the same field. The Liberia mission now includes an annual conference of seventeen preachers, all colored, except the superintendent and the two brethren recently sent out. It has a membership of nearly one thousand, of whom one hundred and fifty are natives. There are thirteen day schools, in which from five hundred to six hundred children are instructed, (of whom about forty are natives, preparing for future usefulness,) fourteen churches, eight mission-houses, three school-houses, one academy, (a stone building,) and one printing-office. Total of missionaries, male and female, twenty-four.

2. The Oregon Mission.—This mission was commenced by Rev. Messrs. Jason and Daniel Lee, and now numbers twenty-one missionaries, including preachers, teachers, physicians, farmers, mechanics, &c. The greater part of these were sent out in 1840, making, with their wives and children, about fifty souls—the largest missionary expedition going, at one time, from this country. They are now laying the foundations of their future work.

3. The Texas Mission was commenced by Rev. Dr. Ruter, assisted by two young preachers, who accompanied him to that country in 1837. An annual conference was established in this mission field in 1840, which now includes three regular presiding elders' districts, and eighteen stations and circuits. It numbers twenty-three travelling preachers, thirty-six local preachers, (i. e., lay preachers, who support themselves, and preach as they have opportunity) and two thousand seven hundred and ninety-five members. There is a college at Rutersville.

II. DOMESTIC MISSIONS.

1. German Missions.—The first German mission was established in Cincinnati, in 1835, by Rev. William Nast. There are now seventeen German missions, containing about one thousand members, in the states of Ohio, Pennsylvania, Kentucky, Indiana, Illinois, Missouri, and New York. A German paper is published at Cincinnati, called The Christian Apologist, having eleven hundred subscribers.

2. Indian Missions.—There are eighteen missions, and one manual labor school, among the Indians located within the bounds of Rock River, Michigan, Holston, Missouri, Mississippi, and Arkansas conferences. These now include two thousand six hundred and seventeen native church members.

3. Missions among the Slaves.—There are forty-seven of these missions in successful operation, including twelve thousand three hundred and ninety-three in church fellowship.

4. Missions in Destitute Portions of the Country.—There are one hundred and eight domestic missions of this kind, which embrace twenty-three thousand nine hundred and fifty-eight church members.

Aggregate.

Foreign missions—sixty-three missionaries, four thousand three hundred and seventeen church members.—Domestic missions—one hundred and seventy-eight missionaries, forty-one thousand church members.—Total—two hundred and forty-one missionaries, forty-five thousand three hundred and seventeen church members.

The whole amount of missionary money collected for the year ending April 20, 1842, is one hundred and five thousand two hundred and eighty-one dollars; expended, one hundred and forty-nine thousand and sixty-five dollars.



Seventh-Day Baptist Missionary Society.

The operations of this society are confined to the occasional assistance of destitute churches at home. It employs six agents and missionaries. Its receipts for 1838 were one hundred and eighty-six dollars.

The Seventh-Day Baptists have also a Society for the Promotion of Christianity among the JEWS, at home and abroad. It was organized in 1838.



French Protestant Missionary Society.

This society was formed in 1822, at the house of S. V. S. Wilder Esq., an American merchant, then residing in Paris. It has a seminary for the preparation of students. In 1829, it sent out three missionaries to their first field of labor, among the French emigrants of South Africa, and among the surrounding tribes. It had, in 1839, in South Africa, seven stations, twelve missionaries, about one hundred converts, and five hundred scholars.



Netherlands Missionary Society.

The principal labors of this society are expended in Dutch India and in Siam. In Dutch India they have eighteen missionaries, at thirteen stations. Of the success of this society, little is known in this country.



Scottish Missionary Society.

This society was established, in 1796, by the members of the Episcopal church in Edinburgh. It has had missions in Tartary, Asia, and the West Indies. Some of them are still sustained.



German Missionary Society.

This society was preceded in its formation by the Missionary Seminary at Basle, in 1816. In 1821, the Missionary Society was formed by the various pastors and churches of the surrounding country, under the encouragement of Dr. Steinkopff. The scene of their first labors was among the German colonies in Asiatic Russia, in 1822, when seven missionaries were sent to prepare the way of the Lord in that important field. Others followed, and their mission was beginning to promise great results, when, in 1837, by a ukase from the emperor of the Russias, they were required to abandon their work.

In 1828, they commenced a mission at Liberia. Death became their opponent here, and seven of their missionaries died through the sickliness of the climate. Two missionaries are still laboring in that field.

They have seven missionaries in Hindoostan, who occupy two stations,—Mangalore and Dharwar. They expect to establish another, shortly, at Hoobly, for which five missionaries have been sent out. There are several schools, and one seminary, connected with these stations.



Church Of Scotland Missions.

These missions appear to be of recent date. Most of their labor is expended on Asia.

Calcutta, Bombay, Poonah, and Madras, are their principal stations. Their missionaries devote a large portion of their efforts to the promotion of education.



Rhenish Missionary Society.

The successes of the London Missionary Society inspired the pious inhabitants of the valley of the Rhine with an ardent wish to imitate their zeal. Under this impulse, a society was formed, in 1828, at Barmen, on the Rhine, by a union of the previously-formed societies of Barmen, Elberfield, Cologne, and Wesel.

Messrs. Gottlieb, Leipold, Zahn and Wurmb, were among their earliest missionaries. Wurmb was formerly a soldier. He fought in the battle of Leipsic as lieutenant, and obtained two medals of honor. He next studied medicine, and gained a diploma; and when he became a subject of religious influence, he laid all his honors and learning at the foot of the cross. He began his labors at Wupperthal, in South Africa, in which country are several missionaries, and four stations.



Missions Of The Roman Catholic Church.

We regret that it is not in our power to record the missionary efforts of the Roman Catholics. Suffice it to say that their missions extend to all countries, and that they are ardent in their zeal, indefatigable in their labors, and unsparing in their expenditures, in the propagation of the doctrines of this ancient church.



Jews' Missionary Society.

This association was formed in England, in 1808. It is patronized chiefly by ministers and members of the established church. It has forty-nine missionaries and agents, who occupy twenty-three stations in Asia and Europe. Of these missionaries, twenty-four are Jewish converts. Its receipts in 1839 were upwards of eighty thousand dollars. Three or four thousand Jews have been converted, by this and other instrumentalities, within a few years.

In England, there is an institution for the purpose of receiving Jewish converts, and teaching them a trade. A considerable number have enjoyed its privileges.



Indians.

As great efforts are making, by almost all classes of Christians to spread the benign influence of the gospel among the red men on our borders, it may not be amiss to state their locations, numbers, &c. &c.

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Mr. McCoy, in his valuable "Annual Register of Indian Affairs," published at Shawanoe, in the Indian Territory, makes many important statements respecting this highly-interesting people.

He says that the number of Indians north of Mexico may be fairly estimated at one million eight hundred thousand. He estimates the population of the tribes east and west of the Mississippi as follows:—

Tribes East Of Mississippi River.

Indians in New England and New York 4,715 Indians from New York, at Green Bay 725 Wyandots, in Ohio and Michigan 623 Miamies 1,200 Winnebagoes 4,591 Chippewas 6,793 Ottawas and Chippewas of Lake Michigan 5,300 Chippewas, Ottawas, and Putawatomies 8,000 Putawatomies 1,400 Menominees 4,200 Creeks 23,668 Cherokees 10,000 Chickasaws 5,429 Choctaws 3,500 Seminoles 2,420 Appalachicolas 340 Total 81,904

Tribes West Of Mississippi River.

Sioux 27,500 Iowas 1,200 Sauks of Missouri 500 Sauks and Foxes 6,400 Assinaboines 8,000 Crees 3,000 Camanches 7,000 Crows 4,500 Arrepahas, Kiawas, &c. 1,400 Caddoes 800 Snake and other tribes within the Rocky Mountains 20,000 Gros-ventres 3,000 Arrekaras 3,000 Cheyennes 2,000 Minatarees 1,500 Mandans 1,500 Black Feet 30,000 Tribes west of Rocky Mountains 80,000 Total 201,300

The above tribes, although within the territory of the United States, are not within what is commonly called the Indian Territory.

Mr. McCoy states the names and numbers of the indigenous and emigrant tribes within the Indian Territory, so called, as follow:—

Indigenous Tribes.

Osage 5,510 Kauzau, or Kansas 1,684 Otoe and Missouria 1,600 Omaha 1,400 Pawnee 10,000 Puncah 800 Quapau 450 Total 21,444

Emigrant Tribes.

Choctaw 15,000 Cherokee 4,000 Creek 3,600 Seneca and Shawanoo of Neosho 462 Wea 225 Piankasha 119 Peoria and Kaskaskias 135 Ottawa 81 Shawanoe of Kauzau River 764 Delaware 856 Kickapoo 603 Putawatomie 444 Emigrant 26,289 Indigenous 21,444 Total 47,733

Among the population of the emigrant tribes are included thirteen hundred and fifty negro slaves.

Mr. McCoy estimates that, of the one million eight hundred thousand Indians in North America, about seventy thousand may be classed with civilized man, having in greater or less degrees advanced towards civilization.

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By the Indian Territory is meant the country within the following limits, viz.: Beginning on Red River, on the Mexican boundary, and as far west of the state of Arkansas as the country is habitable; thence down Red River, eastwardly, along the Mexican boundary to Arkansas; thence northwardly, along the line of Arkansas, to the state of Missouri; thence north, along its western line, to Missouri River; thence up Missouri River to Puncah River; thence westerly as far as the country is habitable; thence southwardly to the place of beginning.



BIOGRAPHICAL SKETCHES OF THE FATHERS OF THE REFORMATION, FOUNDERS OF SECTS, AND OF OTHER DISTINGUISHED INDIVIDUALS MENTIONED IN THIS VOLUME.



John Wickliffe.

A celebrated doctor, professor of divinity at Oxford, and deservedly considered as the forerunner of Luther in the reformation. He was born at Wickliffe, in Yorkshire, about 1324, and educated at Queen's College, and afterwards at Merton, and in 1361 raised to the mastership of Baliol College. In 1365, he was made, by the scholars, head of Canterbury Hall, just founded at Oxford by Archbishop Islip; but his elevation was opposed by the monks, and Langham, the next primate; and the pope, to whom the dispute was referred, displaced him and his secular associates. Thus disgraced by violence, he retired to his living at Lutterworth, in Leicestershire, meditating revenge against the authors of his unjust privation. In the works of Marsilius of Padua, and other bold writers, he found ample room to indulge his opposition; and, well aware of the popularity of attacking a foreign power, which overawed the throne, and submitted the industry and the revenues of the kingdom to its own avaricious views, he loudly inveighed against the errors and the encroachments of the Romish church. His writings alarmed the clergy, and a council was assembled at Lambeth, by Archbishop Sudbury, 1377, and Wickliffe summoned to give an account of his doctrines. He appeared before it, accompanied by the duke of Lancaster, then in power; and he made so able a defence, that he was dismissed without condemnation. His acquittal, however, displeased the pope, Gregory XI., who directed his emissaries to seize the offending heretic, or, if he were protected by the great and powerful of the kingdom, to cite him to Rome, to answer in person before the sovereign pontiff. In consequence of this, a second council assembled at Lambeth, and the nineteen propositions, which the pope had declared heretical, were so ably vindicated by the eloquence of the undaunted reformer, that his judges, afraid of offending the nobles, or of exciting a commotion among the people, who loudly supported the cause of their champion, permitted him to depart in safety, and enjoined on him silence in matters of religion and of controversy. Undismayed by the power of his enemies, Wickliffe continued to preach his doctrines, which were now more universally spread; and a third council, therefore, assembled, under Courtnay, the primate, 1382, and twenty-four propositions of the reformer were condemned as heretical, and fourteen as erroneous. The severity of the church was, at the suggestion of the pope, and the concurrence of the weak Richard II., directed with effect against the supporters of the new heresy; but, while some of his followers suffered punishment for their adherence to his principles, Wickliffe unhappily died at Lutterworth, 1384, at a time when nothing was wanting to emancipate the English nation from the tyranny of Rome, but the boldness, perseverance, and eloquence, of a popular leader. Of the several works which he wrote, his Trialogus is almost the only one which has been printed. The noble struggle which Wickliffe had made against the gigantic power of Rome was almost forgotten after his death, till Martin Luther arose to follow his steps, and to establish his doctrines on a foundation which will last till Christianity is no more. The memory of Wickliffe was branded with ignominy by the impotent Papists, and by the order of the council of Constance, whose cruelties towards John Huss and Jerome of Prague are so well known, the illustrious reformer was declared to have died an obstinate heretic; and his bones were therefore dug up from holy ground, and contemptuously burnt.



Jerome of Prague.

The celebrated lay reformer was born at Prague, about the year 1370. Very little is extant relative to the early part of his life; but he was very eager in the pursuit of knowledge, and spent his youth in the universities of Prague, Paris, Heidelberg, Cologne, and Oxford. At the latter university, he became acquainted with the works of Wickliffe, translated them into his native language, professed himself, on his return to Prague, to be an open favorer of him, and attached himself to the Reformed in Bohemia, over whom Huss presided. Before the council of Constance, Jerome was cited on the 17th of April, 1415, when Huss was confined at that place. On his arrival, he found that he could not render any assistance to Huss, and therefore thought it prudent to retire; and, on behalf of Huss, he wrote to the emperor. At Kirsaw, Jerome was seized by an officer of the duke of Sulzbach, who immediately wrote to the council concerning him, and they directed him to send his prisoner to Constance. On his arrival at that place, he was immediately brought before the council, accused of his attachment to Protestant principles, and was remanded from the assembly into a dungeon. As he was there sitting, ruminating on his approaching fate, he heard a voice calling out in these words:—"Fear not, Jerome, to die in the cause of that truth which, during thy life, thou hast defended." It was the voice of Madderwitz, who had contributed to the comfort of Huss; but, in consequence of it, Jerome was conveyed to a strong tower, and exposed to torture and want.

This suffering brought on him a dangerous illness, and attempts were then made to induce him to retract his principles; but he remained immovable. Unhappily, however, for his subsequent peace of mind, he was at length induced to retract, and acknowledged the errors of Wickliffe and Huss, assented to the condemnation of the latter, and declared himself a firm believer in the church of Rome. But the conscience of Jerome would not allow him to suffer that retraction to remain; and he accordingly recanted, and demanded a second trial.

Accordingly, in the month of May, 1416, Jerome was again called before the council, and charged with his adherence to the errors of Wickliffe, his having had a picture of him in his chamber, his denial of transubstantiation, with other matters of a similar description. On these articles he answered with equal spirit. Through the whole oration he manifested an amazing strength of memory. His voice was sweet, distinct, and full. Firm and intrepid, he stood before the council; collected in himself, and not only despising, but seeming even desirous of death.

His speech did not, however, excite pity; and he was delivered over to the civil power for martyrdom. When surrounded by blazing fagots, he cried out, "O Lord God, have mercy upon me!" and a little afterwards, "Thou knowest how I have loved thy truth." With cheerful countenance he met his fate; and, observing the executioner about to set fire to the wood behind his back, he cried out, "Bring thy torch hither: perform thy office before my face. Had I feared death, I might have avoided it." As the wood began to blaze, he sang a hymn, which the violence of the flames did not interrupt.

Jerome was, unquestionably, an excellent man. His Christianity must have been sincere, thus to have supported him; and the uniform tenor of his virtuous life corroborated the truth of that opinion. His temper was mild and affable, and the relations of life he supported with great piety and benevolence. He was a light set upon a hill; and though for a few moments it was obscured and darkened, yet it again burst forth, and continued to shine with splendor and advantage.



John Huss.

A famous divine and martyr, born in Bohemia, 1376, and educated at Prague, where he took his degrees, and entered into the ministry. The writings of Wickliffe converted him from the superstitions of Rome, and, with eloquent zeal, he began to preach against the power and influence of the pope. His efforts proved successful; the Papal authority began to be slighted in Bohemia; but the archbishop of Prague issued two mandates against the heresies of Wickliffe, and the labors of Huss and his followers; and this exertion of power was soon seconded by a bull from Rome, for the suppression of all tenets offensive to the holy see. Huss exclaimed against these proceedings, and, though summoned to Rome to answer for his conduct, he, supported by the favor of Wenceslaus, king of Bohemia, disregarded the pope's authority, and was excommunicated; and, soon after, his friends and adherents were included in the same interdict. After causing, by his opposition to the Papal decrees, various tumults in Prague and Bohemia, Huss was prevailed upon to appear at the council of Constance, to give an account of his doctrines. The emperor Sigismund granted him his protection, and insured security to his person; but when, soon after, he reached Constance, 1414, he was seized as a heretic, and imprisoned, and, after a confinement of severe hardships for six months, he was condemned without a hearing; and, when he refused to recant his errors, he was tumultuously sentenced to be burnt. The emperor indeed complained of the contempt shown to his authority, and of the perfidy used towards the delinquent, but all in vain. Huss was inhumanly dragged to execution; he was stripped of his sacerdotal habit, deprived of his degrees, and, with a paper crown on his head, with pictures of devils round, and the inscription of "Heresiarch," he was burned alive, July, 1415. He endured his torments with uncommon fortitude and truly Christian resignation. His ashes were collected, and then sprinkled in the Rhine.



John OEcolampadius.

An eminent German reformer, born, in 1482, at Weinsberg in Franconia. He was converted to the Protestant faith by reading the works of Luther; became professor of theology at Basle; embraced the opinions of Zuinglius respecting the sacrament; contributed much to the progress of ecclesiastical reform, and died in 1531.

OEcolampadius was of a meek and quiet disposition; in the undertaking of any business he was very circumspect; nor was there any thing more pleasing to him, than to spend his time in reading and commenting. His publications are numerous, consisting chiefly of annotations on the holy Scriptures.



Martin Luther.

The celebrated reformer was born at Isleben, in Saxony, 10th November, 1483. His parents wished him to devote himself to the labors of the bar, but an extraordinary accident diverted his purpose. As he walked one day in the fields with a fellow-student, he was struck down by lightning, and his companion killed by his side; and this had such effect upon his mind that, without consulting his friends, he retired from the world, into the order of the Augustines. In this seclusion he found by accident a Latin Bible, which he never before had seen, and in perusing it he was astonished at the little knowledge of Scripture and of Christianity which the clergy then imparted to the people. From the convent of Erfurt he was removed to Wittemberg University; and here he read lectures on philosophy, for three years, to numerous and applauding audiences. The completion of St. Peter's Church at Rome at this time required extraordinary sums, and the pope, Leo X., to fill his coffers with greater facility, published general indulgences for the forgiveness of sins to such as would contribute to the pious work. The Dominicans were intrusted with the selling of these indulgences in Germany, and in paying their money the good friar Tetzel informed the superstitious people that they might release themselves not only from past, but also future sins. This pious imposition did not escape the discerning eye of Luther; he published, in 1517, a thesis, containing ninety-five propositions on indulgences, and challenged opposition. Tetzel was not silent on the occasion; but while he, with the voice of authority, called his opponent a damnable heretic, and whilst he burnt the thesis with all possible ignominy, Luther asserted boldly the inefficacy of indulgences, and regarded penitence and works of mercy and charity alone capable of forming a reconciliation with Heaven. Though attacked by numbers, Luther had the satisfaction to see his sentiments embraced with eagerness by the body of the people; and, when summoned by the pope to appear at Rome to answer for his conduct, he had the firmness to refuse, though he, at the same time, in the most submissive manner, exculpated himself, and deprecated the resentment of the supreme pontiff. Maximilian, the emperor, was anxious to support the cause of Rome; but Luther happily found a protector and friend in the elector of Saxony, and, upon an assurance of personal safety, he did not refuse to appear at Augsburg before the Papal legate, Cajetan. The conference ended by the refusal of Luther to submit implicitly to the pleasure of the Papal see. The pope, however, finding that violence could not destroy the obstinacy of Luther, had recourse to milder means, and his agent Miltitius was employed to visit the reformer, to argue with him, and to offer terms of reconciliation. Luther was struck with the civilities and the temper of the Papal missionary; but, instead of making submission, he was roused to greater opposition by the exhortations of the Bohemians, and the able support of Melancthon, Carolostadius, and other learned men. In 1519, he was engaged in a personal controversy at Leipsic with Eccius, divinity professor at Ingolstadt; but it tended only to sow greater enmity and deeper variance between the disputants. The same year, his book against indulgences was censured by the divines of Louvaine and Cologne; but Luther disregarded their opinions, and appealed for protection to the new emperor, Charles V. Though he had written, at the suggestion of Miltitius, a letter to the pope, not indeed of submission, but rather of exculpation, in language bold and energetic, he was in 1520 formally condemned by a bull from Rome, which, after enumerating forty-one of his heretical opinions, denounces against him the vengeance of the church, and excommunication, if within sixty days he did not make a due submission. This violent conduct Luther answered by "The Captivity of Babylon," a book in which he inveighed bitterly against the abuses of Rome; and then, calling the students of Wittemberg together, he flung into the fire the offensive decree, which he called the execrable bull of Antichrist. In 1521, he was summoned to appear before the emperor at the diet of Worms, with a promise of protection; and, though his friends dissuaded him, and told him that, as his opponents had burned his writings, so they would treat him after the manner of Huss, he declared, with fearless voice, "If I knew there were as many devils at Worms as tiles on the houses, I would go." At Worms he was required by Eccius to retract his opinions; but he declared that, except what he advanced could be proved contrary to Scripture, he neither could nor would recant. His obstinacy proved offensive to the emperor; but, as he had promised him his protection, he permitted him to depart. Charles, nevertheless, published his edict against him and his adherents, and placed him under the ban of the empire. Luther, however, remained secure under the protection of the elector, who had thus effected his deliverance, and in the castle of Wittemberg, which he denominated his hermitage and his Palmos, he held a secret correspondence with his friends, or composed books in defence of his opinions. At the end of ten months, when the emperor was departed for Flanders, he again appeared publicly at Wittemberg, and had the satisfaction to find that, instead of being checked, his doctrines had gained ground, and were universally embraced through Germany. In 1522, he published, in conjunction with Melancthon, a Latin translation of the New Testament; and the work was read with avidity by the German nation. In 1524, he had to contend with Erasmus, a man who had apparently adopted his sentiments, though he had not the manliness to acknowledge them; and he now found in him an able antagonist enlisted in defence of the pope. In 1524, Luther threw aside the monastic habit; and the next year he married Catherine de Bore, a nun who had escaped from a convent; and though he was ridiculed by his enemies, and censured for taking a young wife, he defended his conduct by scriptural texts, and again set at nought the authority of Rome and the cavils of her advocates. In 1525, the emperor called a diet at Spires, in consequence of the war with the Turks, as well as the troubled state of Germany in consequence of religious disputes; and in the sitting of the next year he proposed that the edict of Worms should be duly enforced, the Catholic religion supported, and heretics punished. The new doctrines, though thus openly attacked by the head of the empire, were ably defended by the electors of Saxony and Brandenburg, the landgrave of Hesse, the prince of Anhalt, and others; and in another diet, held again at Spires, these dissentient princes protested against the measures of the empire, and were consequently called Protestants. In the midst of the confusion of Germany, a confession of faith was drawn up by Melancthon, the mildest and most moderate of Luther's followers, and, as it was presented to the emperor at Augsburg, it has been called the Augsburg Confession. Thus the opposition raised against the mighty empire of spiritual Rome by an obscure monk, was supported by intelligent princes and powerful nations, and Luther, now regarded as the champion of the faith through Germany, had nothing to apprehend from his persecutors, but had only to labor earnestly to confirm what had been so happily established. His German translation of the Bible appeared in 1535, and was received with grateful raptures by the Germans. He died at Isleben, 18th February, 1546, aged 63. This illustrious man, engaged, as Atterbury has observed, against the united forces of the Papal world, stood the shock with bravery and success. He was a man of high endowments of mind, and great virtues. He had a vast understanding, which raised him to a pitch of learning unknown in the age in which he lived. His works, collected after his death, appeared at Wittemberg, in seven volumes, folio.



Ulriucus Zuinglius.

A zealous reformer, born at Wildehausen, in Switzerland, 1487. He studied the learned languages at Basle and Berne, and applied himself to philosophy at Vienna, and took his degree of doctor of divinity, at Basle, 1505. For ten years he acquired popularity as public preacher at Glaris, and in 1516 he was invited to Zurich to undertake the office of minister. The tenets of Luther, which were now propagated in Germany, encouraged the Swiss preacher to oppose the sale of indulgences, and to regard them as impositions from the court of Rome upon the superstitious credulity of the people. Undaunted in the publication of his opinions, he continued to increase the number of his adherents, and in 1523 he assembled the senate and the clergy of Zurich, and presented before them in sixty-seven propositions the minute articles of his faith. Though opposed by the bishop of Constance, his doctrines were adopted by the full senate, and he was exhorted to preach the word of God, whilst all pastors were forbidden to teach any thing but what could be proved by the gospel. Another synod still more powerfully favored the cause of Zuinglius and of truth; images and relics were removed from churches, processions were forbidden, and the greater part of the outward worship and ceremonies of the church of Rome was abolished. While, however, successful in the establishment of his doctrines in the canton of Zurich, Zuinglius met with violent opposition in the other members of the Swiss confederacy, and, after the fruitless conferences of Baden between OEcolampadius on the part of Zurich, and of Eckius on the part of the Catholics, both sides had recourse to arms. In one of the first encounters, the great champion of the reformation was slain, 11th October, 1531. As a leader, Zuinglius displayed great firmness, deep learning, and astonishing presence of mind. Though he opposed the doctrines of the Romish church, he greatly differed from the German reformer, and each, unhappily, paid little respect to the opinions of the other. His followers continued to increase; and in bearing his name they maintained doctrines on original sin, and on grace, which were rejected by the other seceders from the jurisdiction of Rome. According to Zuinglius, salvation was extended not only to infants, who died before baptism, but to heathens of a virtuous and moral life. Some alterations were afterwards introduced by Calvin, by Beza, and others; but whilst the proselytes to these new opinions acquired the name of Calvinists in France, and in other parts of Europe, the Zuinglians, who firmly adhered to the tenets of their founder, assumed the appellation of Sacramentarians. The works of Zuinglius, as a controversialist, were respectable, chiefly written in German, and were comprehended in four volumes, folio.



Martin Bucer.

A Dominican, born in Alsace, in 1491, who early embraced the tenets of Luther. He afterwards inclined more to the opinions of Zuinglius, and, in his zeal for the reformation, attempted in vain to reconcile these two powerful leaders. For twenty years, his eloquence was exerted at Strasburg to establish the Protestant cause; but the turbulence of the times, and his opposition to the views of the Catholics at Augsburg, rendered him unpopular, so that he received with pleasure the invitations of Cranmer to settle in England. He was received with gratitude by the nation. Edward VI. treated him with great kindness, and he was appointed theological professor at Cambridge, in 1549, where he died two years after. Five years after, the persecutions of Mary were extended to his remains, which were ignominiously burned; but the insult was repaired by the good sense of Elizabeth. In learning, judgment, and moderation, Bucer was inferior to none of the great reformers, and, with Melancthon, he may be considered as the best calculated to restore and maintain unanimity among contending churches and opposite sects. His writings, in Latin and German, were very numerous, and all on theological subjects.



Philip Melancthon.

A celebrated reformer, born 16th February, 1497, at Bretten, in the Palatinate of the Rhine. His father's name was Schwartserdt, which signifies black earth; but the word was changed, according to the affectation of the times, by his friend Reuchlin, into Melancthon, which, in Greek, expresses the same meaning. He studied at Bretten, Pfortsheim, and Heidelberg, and with such success that, at thirteen, he wrote a comedy of some merit. He left Heidelberg in 1512, because he was refused a degree on account of his youth, and then passed to Tubingen, where he resided for six years, and gave public lectures on Virgil, Terence, and other classics. In 1518, by the recommendation of his friend Reuchlin, he was appointed, by the elector of Saxony, Greek professor at Wittemberg; and here began that intimacy with Luther, which contributed so much to the progress of the reformation. He was, in 1527, appointed by his patron, the duke, to visit the churches of the electorate, and afterwards he was employed in the arduous labors of preparing those articles of faith which have received the name of the Augsburg Confession, because presented to the emperor at the diet of that city. In the disputes which he maintained in those days of controversial enmity, he displayed great candor and mildness, which his friend Luther attributed more to a spirit of timidity, than to the meekness of the Christian character. His moderation, as well as his learning, was so universally acknowledged, that he received a liberal invitation from Francis I. to come to France, to settle the disputes of the Protestants; but through the interference of the duke of Saxony, the offer was declined, as likewise a similar invitation from the king of England. He was engaged in the various conferences which took place on religious subjects at Frankfort, Reinspurg, Worms, Spires, and Ratisbon, and every where evinced the deepest learning, the most peaceable temper, and the strongest moderation. The character of the times, and not inclination, rendered him a controversialist, and his answer to his mother displayed the great and the good man. When asked by the aged woman, who repeated before him her prayers in a simple but pious manner, what she must believe in this great confusion of creeds; he replied, "Go on, mother, to believe and pray as you have done, and never trouble yourself about controversies." He died at Wittemberg, 19th April, 1560, and was buried by the side of his friend Luther, in the church of the castle. Among the reasons which, on his death-bed, he assigned for considering dissolution as happiness, he said that it delivered him from theological persecutions. His works were very numerous, and, as they were written in the midst of controversy and ecclesiastical avocations, they were not always so correct in language, as they proved useful in advancing the reformation. A chronological catalogue of these was published in 1582, and they appeared altogether in four volumes, folio, at Wittemberg, 1601.



Peter Martyr.

A celebrated reformer and theologian, whose real name was Vermigli, was born, in 1500, at Florence. He was originally an Augustine monk, and became an eminent preacher, and prior of St. Fridian's, at Lucca. Having, however, embraced the Protestant doctrines, he found it necessary to quit his native country. After having been for some time professor of divinity at Strasburg, he was invited to England, and appointed professor of theology at Oxford. He left England on the accession of Mary, and died in 1561, theological professor at Zurich. He wrote several works, of great erudition, among which are Commentaries upon parts of the Scriptures. His personal character is said to have been extremely amiable.



Henry Bullinger.

One of the early reformers, born in the canton of Zurich at Baumgarten, in 1504. The works of Melancthon converted him to Protestantism, and he became closely connected with Zuinglius, to whom he succeeded as pastor of Zurich. He was one of the authors of the Helvetic Confession, and assisted Calvin in drawing up the formulary of 1549. Bullinger was a moderate and conscientious man; and it is much to his honor that, on the ground of its being inconsistent with Christianity for any one to hire himself out to slaughter those who had never injured him, he successfully opposed a treaty for supplying France with a body of Swiss mercenaries. He died in 1575. His printed works form ten folio volumes.



John Knox.

The great champion of the Scottish reformation was born, in 1505, at Gifford, in East Lothian, and was educated at Haddington and St. Andrews. After he was created master of arts, he taught philosophy, most probably as a regent in one of the colleges of the university. His class became celebrated, and he was considered as equalling, if not excelling, his master in the subtilties of the dialectic art. About the same time, although he had no interest but what was procured by his own merit, he was advanced to clerical orders, and ordained a priest before he reached the age fixed by the canons of the church. At this time, the fathers of the Christian church, Jerome and Augustine, attracted his particular attention. By the writings of the former, he was led to the Scriptures as the only pure fountain of divine truth, and instructed in the utility of studying them in the original languages. In the works of the latter he found religious sentiments very opposite to those taught in the Romish church, who, while she retained his name as a saint in her calendar, had banished his doctrine as heretical from her pulpits. From this time he renounced the study of scholastic theology; and, although not yet completely emancipated from superstition, his mind was fitted for improving the means which Providence had given for leading him to a fuller and more comprehensive view of the system of evangelical religion. It was about the year 1535, when this favorable change commenced; but it does not appear that he professed himself a Protestant before the year 1542. He was converted from the Romish faith by Wishart, and became a zealous preacher of the new doctrines. Having been compelled to take shelter in the castle of St. Andrews, he fell into the hands of the French in July, 1547, and was carried with the garrison to France, where he remained a captive on board of the galleys till 1549. Subsequent to his liberation, he was for a short time chaplain to Edward VI., after which he visited Geneva and Frankfort, and, in 1555, returned to his native country. After having for twelve months labored actively and successfully to strengthen the Protestant cause in Scotland, he revisited Geneva, where he remained till 1559. During his residence in Geneva, he published his "First Blast of the Trumpet against the monstrous Government of Women"—a treatise which was levelled against Mary of England, but which gave serious offence to Elizabeth. From April, 1559, when he once more and finally set foot on Scottish earth, till his decease, which took place November 24, 1572, the reformed church was triumphant, and he was one of its most prominent, admired, and honored leaders.

When his body was laid in the grave, the regent of Scotland emphatically pronounced his eulogium, in the well-known words, "There lies he who never feared the face of man."

Knox has been styled the intrepid reformer; and that character he unquestionably deserves. In personal intrepidity and popular eloquence he resembled Luther. His doctrinal sentiments were those of Calvin; and, like Zuinglius, he felt an attachment to the principles of religious liberty. He effected much in the great work of the reformation; but his manners were so severe, and his temper so acrid, that whilst he may be equally respected with Luther and Melancthon, he is not equally beloved. Knox was, however, known and beloved by the principal persons among the reformed in France, Switzerland, and Germany; and the affectionate veneration in which his memory was held in Scotland after his death, evinced that the influence he possessed among his countrymen, during his life, was not constrained, but founded on the high opinion which they entertained. Banatyne has thus drawn his character, and it is unquestionably entitled to consideration:—"In this manner," says he, "departed this man of God; the light of Scotland, the comfort of the church within the same, the mirror of godliness, and pattern and example to all true ministers, in purity of life, soundness of doctrine, and boldness in reproving of wickedness; one that cared not for the favor of men, how great soever they were."



John Calvin.

A celebrated reformer, born at Noyon, in Picardy, 10th July, 1509. His family name was Cauvin, which he Latinized into Calvinus. He was first intended for the church, and, subsequently, for the profession of civil law. Having embraced the principles of Protestantism, he was under the necessity of quitting France; and he settled at Basle, where he published his celebrated "Institutions of the Christian Religion." After having visited Italy, he was returning by the way of Geneva, in 1536, when Farel and other reformers induced him to take up his abode in that city. He was chosen one of the ministers of the gospel, and professor of divinity. A dispute with the city authorities soon compelled him to leave Geneva, and he withdrew to Strasburg; whence he was recalled in 1541. From the time of his recall, he possessed almost absolute power at Geneva; and he exerted himself vigorously in establishing the Presbyterian form of church government. The reformer, who so loudly exclaimed against the tyranny of Rome, directed the whole torrent of his persecution against Servetus, a physician, who had in an ambiguous style written upon the Trinity; and his vengeance was not appeased till the unfortunate heretic had expired in the flames. He died May 26, 1564; and, though he had long enjoyed a high reputation and exercised an unbounded authority, he left only three hundred crowns to his heirs, including his library, the books of which sold afterwards at a great price. The works of Calvin were printed in twelve volumes, folio, Geneva, and in nine, Amsterdam, in 1667.



Jerome Zanchius.

A native of Alzano, who entered in the congregation of the Lateran canons. He embraced the tenets of the Protestants by the conversation of Peter Martyr, who was of the same establishment; and, afraid of persecution, he retired, 1553, to Strasburg, where he taught divinity and the philosophy of Aristotle. He quitted Strasburg, in 1563, for Chiavene, and, in 1568, removed to Heidelberg, where he was appointed professor of theology, and where he died 19th November, 1590, aged eighty-four. He was author of "Commentaries on St. Paul's Epistles," and other works, published together at Geneva, in eight volumes, folio, 1613. In his character he was a man of moderation, learned, benevolent, and pious.



Theodore Beza.

one of the most eminent of the reformers, was born at Vezelai, in the Nivernois, in 1519, and was originally a Catholic, and intended for the law. At the age of twenty, he gained an unenviable reputation by the composition of Latin poetry which was at once elegant and licentious, and which, some years afterwards, he published under the title of "Juvenile Poems." Though not in orders, he possessed benefices of considerable value. These, however, he abandoned in 1548, and retired to Geneva, where he publicly abjured Popery. To this he was induced by his having meditated, during illness, upon the doctrines which he had heard from his Protestant tutor, Melchior Wolmar; and perhaps also, in some measure, by his attachment to a lady, whom he carried with him to Geneva, and married. He now accepted the Greek professorship at Lausanne, which he held for ten years. It was while he was thus occupied that he produced his tragedy of "Abraham's Sacrifice," his version of the New Testament, and his hateful defence of the right of the magistrate to punish heretics. In 1559, he removed to Geneva, and became the colleague of Calvin, through whom he was appointed rector of the academy, and theological professor. Two years after this, he took a prominent part in the conference at Poissy, and was present at the battle of Dreux. He returned to Geneva in 1563, succeeded Calvin in his offices and influence, and was thenceforward considered as the head of the Calvinistic church. After an exceedingly active life, he died on the 13th of October, 1605.



Leo X.

Pope JOHN DE MEDICI, the son of the illustrious Lorenzo, was born in 1475, at Florence, and was nominated a cardinal in his thirteenth year. In 1505, he was made governor of Perugia; was intrusted with the command of the Papal army in 1511; and was made prisoner, in the following year, at the battle of Ravenna. He attained the Papal crown in 1513, on the death of Julius II. He died in 1521. Leo was one of the most munificent patrons of learning and of the arts; but he was prodigal, and on some occasions grossly violated the principles of justice. To his shameless sale of indulgences, to raise money to complete St. Peter's Church at Rome, and other extravagances, the world is indebted for the reformation of the church by Luther and others.



Justin.

Surnamed the MARTYR, one of the fathers of the church, was born at Neapolis, anciently Sichem, in Palestine, and was a philosopher of the Platonic school. He is believed to have preached the gospel in Italy, Asia Minor, and Egypt. He was beheaded at Rome, in 165. Of his works, the principal are two Apologies for the Christians.



Arius.

Founder of the sect of the Arians, was an African by birth. Disappointment made him a sectary. He propagated the opinion that the Word was not a divine person; and the heresy, though condemned by various councils, gained followers, and excited schisms in the Roman empire. The Nicene creed was drawn up to combat his errors. He was a violent enemy of Athanasius. He died at Alexandria, 386.



Athanasius.

The celebrated patriarch of Alexandria was born in that city about 296. At the council of Nice, though then but a deacon of Alexandria, his reputation for skill in controversy gained him an honorable place in the council, and with signal ability he exposed the sophistry of those who pleaded on the side of Arius. Six months after, he was appointed the successor of Alexander. Notwithstanding the influence of the emperor, who had recalled Arius from banishment, and, upon a plausible confession of his faith, in which he affected to be Orthodox in his sentiments, directed that he should be received by the Alexandrian church, Athanasius refused to admit him to communion, and exposed his prevarication. The Arians upon this exerted themselves to raise tumults at Alexandria, and to injure the character of Athanasius with the emperor, who was prevailed upon by falsehoods to pronounce against him a sentence of banishment. In the beginning of the reign of Constantius, he was recalled to his happy people, but was again disturbed and deposed through the influence of the Arians. Accusations were also sent against him and other bishops from the east to the west; but they were acquitted by Pope Julius in full council. Athanasius was restored a second time to his see, upon the death of the Arian bishop, who had been placed in it. Arianism, however, being in favor at court, he was condemned by a council convened at Arles, and by another at Milan, and was a third time obliged to fly into the deserts. His enemies pursued him even here, and set a price upon his head. In this situation, Athanasius composed writings full of eloquence to strengthen the faith of believers, and expose the falsehood of his enemies. He returned with the other bishops whom Julian the Apostate recalled from banishment, and, in A. D. 362, held a council at Alexandria, where the belief of a consubstantial Trinity was openly professed. Many now were recovered from Arianism, and brought to subscribe the Nicene creed. But his peace was again interrupted by the complaints of the heathen, whose temples the zeal of Athanasius kept always empty. He was again obliged to fly to save his life. The accession of Jovian brought him back. During the reign of Jovian, also, Athanasius held another council, which declared its adherence to the Nicene faith; and with the exception of a short retirement under Valens, he was permitted to sit down in quiet and govern his affectionate church of Alexandria, until his death, in 373. Of the forty-six years of his official life, he spent twenty in banishment.

Athanasius (says the Encyclopedia Americana) is one of the greatest men of whom the church can boast. His deep mind, his noble heart, his invincible courage, his living faith, his unbounded benevolence, sincere humility, lofty eloquence, and strictly virtuous life, gained the honor and love of all. In all his writings, his style is distinguished for clearness and moderation.



Moses Maimonides.

Moses son of Maimon, commonly called Moses Egypticus, because physician to the sultan of Egypt, was a Jewish rabbi, born at Cordova, in Spain, 1131. He opened a school in Egypt, and as his skill, not only in languages, but in all branches of science and of philosophy, was very great, his instructions were attended by numerous and respectable pupils. Thus eminently distinguished as a scholar, as a physician, and also as a divine, so as to be called inferior only to the legislator Moses, he beheld with indifference, and even contempt, the fables and traditions of his countrymen, and applied all the powers of learning, and the vast resources of his mind, in the cause of truth, virtue, and philosophy. Some of his works were written in Arabic, but are extant now in Hebrew only. The most famous of these are his Commentaries on the Misna; Jad, a complete pandect of the Jewish law; More Nevochim, a valuable work, explaining the difficult passages, phrases, parables, and allegories, in Scripture, and several other works. This great and learned man died in Egypt at the age of seventy, and was buried with his nation in the land of Upper Galilee. His death was mourned for three whole days by Jews and Egyptians, and the year in which he died, in respect of his great virtues and learning, was called Lamentum Lamentabile.



John Agricola.

A German divine, born at Isleb. He was the friend and the disciple of Luther, but afterwards violently opposed him, and became the head of the Antinomians, a sect which regarded faith as the whole of the duties of man. He was also engaged in a dispute with Melancthon; but, with the most laudable motives, he endeavored to effect a reconciliation between the Catholics and Protestants. He died at Berlin, 1566, aged seventy-four.



Michael Servetus.

A native of Villanuova, in Arragon, son of a notary. He studied the law at Toulouse, but afterwards applied to medicine at Paris, and took there his doctor's degree. The boldness and pertinacity of his opinions created him enemies, and he left the capital to settle at Lyons, but afterwards he retired to Charlieu. On the invitation of the archbishop of Vienne, in Dauphiny, he was prevailed upon to fix his residence there, and he might have lived in peace and respected, had he been satisfied to seek celebrity in medical pursuits alone. Eager to publish his Arian opinions on religion, he sent three questions to Calvin on the Divinity of Christ, on Regeneration, and on the Necessity of Baptism, and, when answered with civility, he reflected on the sentiments of his correspondent with arrogant harshness. This produced a quarrel, and ended in the most implacable hatred, so that Calvin, bent on revenge, obtained, by secret means, copies of a work in which his antagonist was engaged, and caused him to be accused before the archbishop as a dangerous man. Servetus escaped from prison; but, on his way to Italy, he had the imprudence to pass in disguise through Geneva, where he was recognized by Calvin, and immediately seized by the magistrate as an impious heretic. Forty heretical errors were proved against him by his accusers; but Servetus refused to renounce them, and the magistrates, at last yielding to the loud representations of the ministers of Basle, Berne, and Zurich, and especially of Calvin, who demanded the punishment of a profane heretic, ordered the unhappy man to be burnt. On the 27th October, 1553, the wretched Servetus was conducted to the stake, and, as the wind prevented the flames from fully reaching his body, two long hours elapsed before he was freed from his miseries. This cruel treatment deservedly called down the general odium on the head of Calvin, who ably defended his conduct and that of the magistrates. Servetus published various works against the Trinity, which were burnt in disgrace at Geneva, and other places.



Simonis Menno.

An ecclesiastic of Friesland, embraced the tenets of the Anabaptists, and, after being again baptized by Ubbo Philippi, became a powerful leader of his sect. He denied that Jesus Christ received a human shape from his mother, the virgin Mary; and while he maintained the necessity of again baptizing adults, he inveighed against the custom of infant baptism, which he regarded as Popish innovation. His eloquence and his learning were so much admired, that he gained a great number of followers in Westphalia, Guelderland, Holland, and Brabant; but, though a price was set on his head, he had the good fortune to escape his persecutors. He was, in his opinions, more moderate than the rest of the Anabaptists. His followers are still to be found in the Low Countries, under the name of Mennonites, divided into two distinct sects. He died at Oldeslo, between Lubec and Hamburg, 1565. His works were published at Amsterdam, 1681.