A History of the Moravian Church Part 15

We pa.s.s on to other scenes, to Dutch Guinea or Surinam. As the Dutch were still a great colonial power, they had plenty of opportunity to spread the Gospel; and yet, except in India, they had hitherto not lifted a finger in the cause of foreign missions. For the most part the Dutch clergy took not the slightest interest in the subject. They held bigoted views about predestination. They thought that Christ had died for them, but not for Indians and negroes. As the Brethren, however, were good workmen, it was thought that they might prove useful in the Colonies; and so Bishop Spangenberg found it easy to make an arrangement with the Dutch Trading Company, whereby the Brethren were granted a free pa.s.sage, full liberty in religion, and exemption from the oath and military service {1734.}. But all this was little more than pious talk.

As soon as the Brethren set to work the Dutch pastors opposed them to the teeth. At home and abroad it was just the same. At Amsterdam the clergy met in Synod, and prepared a cutting "Pastoral Letter,"

condemning the Brethren's theology; and at Paramaribo the Brethren were forbidden to hold any meetings at all. But the Brethren did not stay very long in Paramaribo. Through three hundred miles of jungle and swamp they pressed their way, and came to the homes of the Indian tribes; to the Accawois, who earned their living as professional a.s.sa.s.sins; to the Warrows, who wallowed in the marshes; to the Arawaks, or "Flour People,"

who prepared tapioca; to the Caribs, who sought them that had familiar spirits and wizards that peep and mutter. "It seems very dark," they wrote to the Count, "but we will testify of the grace of the Saviour till He lets the light shine in this dark waste." For twenty years they laboured among these Indian tribes; and Salomo Schumann, the leader of the band, prepared an Indian dictionary and grammar. One story flashes light upon their labours. As Christopher Dahne, who had built himself a hut in the forest, was retiring to rest a snake suddenly glided down upon him from the roof, bit him twice or thrice, and coiled itself round his body. At that moment, the gallant herald of the Cross, with death staring him in the face, thought, not of himself, but of the people whom he had come to serve. If he died as he lay the rumour might spread that some of the natives had killed him; and, therefore, he seized a piece of chalk and wrote on the table, "A serpent has killed me." But lo! the text flashed suddenly upon him: "They shall take up serpents; and if they drink any deadly thing it shall not hurt them." He seized the serpent, flung it from him, lay down to sleep in perfect peace, and next morning went about his labours.

We pa.s.s now to South Africa, the land of the Boers. For the last hundred years South Africa had been under the rule of the Dutch East India Company; and the result was that the Hottentots and Kaffirs were still as heathen as ever. For their spiritual welfare the Boers cared absolutely nothing. They were strong believers in predestination; they believed that they were elected to grace and the Hottentots elected to d.a.m.nation; and, therefore, they held it to be their duty to wipe the Hottentots off the face of the earth. "The Hottentots," they said, "have no souls; they belong to the race of baboons." They called them children of the devil; they called them "black wares," "black beasts," and "black cattle"; and over one church door they painted the notice "Dogs and Hottentots not admitted." They ruined them, body and soul, with rum and brandy; they first made them merry with drink, and then cajoled them into unjust bargains; they shot them down in hundreds, and then boasted over their liquor how many Hottentots they had "potted." "With one hundred and fifty men," wrote the Governor, Van Ruibeck, in his journal, "11,000 head of black cattle might be obtained without danger of losing one man; and many savages might be taken without resistance to be sent as slaves to India, as they will always come to us unarmed. If no further trade is to be expected with them, what should it matter much to take six or eight thousand beasts from them." But the most delightful of all Boer customs was the custom of flogging by pipes. If a Hottentot proved a trifle unruly, he was thrashed, while his master, looking on with a gluttonous eye, smoked a fixed number of pipes; and the wreathing smoke and the writhing Hottentot brought balm unto his soul.

And now to this h.e.l.l of hypocrisy and villainy came the first apostle to the natives. As the famous Halle missionary, Ziegenbalg, was on his way to the Malabar Coast he touched at Cape Town, heard something of the abominations practised, was stirred to pity, and wrote laying the case before two pastors in Holland. The two pastors wrote to Herrnhut; the Herrnhut Brethren chose their man; and in less than a week the man was on his way. George Schmidt was a typical Herrnhut brother. He had come from Kunewalde, in Moravia, had lain six years in prison, had seen his friend, Melchior Nitschmann, die in his arms, and watched his own flesh fall away in flakes from his bones. For twelve months he had now to stay in Amsterdam, first to learn the Dutch language, and secondly to pa.s.s an examination in orthodox theology. He pa.s.sed the examination with flying colours. He received permission from the "Chamber of Seventeen" to sail in one of the Dutch East India Company's ships. He landed at Cape Town.

His arrival created a sensation. As he sat in the public room of an inn he listened to the conversation of the a.s.sembled farmers {1737.}.

"I hear," said one, "that a parson has come here to convert the Hottentots."

"What! a parson!" quoth another. "Why, the poor fool must have lost his head."

They argued the case; they mocked; they laughed; they found the subject intensely amusing.

"And what, sir, do you think?" said a waiter to Schmidt, who was sitting quietly in the corner.

"I am the very man," replied Schmidt; and the farmers began to talk about their crops.

For six years George Schmidt laboured all alone among the benighted Hottentots. He began his labours at a military outpost in the Sweet-Milk Valley, about fifty miles east of Cape Town; but finding the company of soldiers dangerous to the morals of his congregation, he moved to a place called Bavian's Kloof, where the town of Genadendal stands to-day.

He planted the pear-tree so famous in missionary annals, taught the Hottentots the art of gardening, held public service every evening, had fifty pupils in his day-school, and began to baptize his converts. As he and William, one of his scholars, were returning one day from a visit to Cape Town, they came upon a brook, and Schmidt asked William if he had a mind to be baptized there and then. He answered "Yes." And there, by the stream in a quiet spot, the first fruit of African Missions made his confession of faith in Christ.

"Dost thou believe," asked Schmidt solemnly, "that the Son of G.o.d died on the cross for the sins of all mankind? Dost thou believe that thou art by nature a lost and undone creature? Wilt thou renounce the devil and all his works? Art thou willing, in dependence on G.o.d's grace, to endure reproach and persecution, to confess Christ before all men, and to remain faithful to him unto death?"

As soon, however, as Schmidt began to baptize his converts the Cape Town clergy denounced him as a heretic, and summoned him to answer for his sins. The great charge against him was that he had not been properly ordained. He had been ordained, not by actual imposition of hands, but by a certificate of ordination, sent out to him by Zinzendorf. To the Dutch clergy this was no ordination at all. What right, said they, had a man to baptize who had been ordained in this irregular manner? He returned to Holland to fight his battle there. And he never set foot on African soil again! The whole argument about the irregular ordination turned out to be a mere excuse. If that argument had been genuine the Dutch clergy could now have had Schimdt ordained in the usual way. But the truth is they had no faith in his mission; they had begun to regard the Brethren as dangerous heretics; and, therefore, for another fifty years they forbade all further mission work in the Dutch Colony of South Africa.

We pa.s.s on to other scenes. We go to the Gold Coast in the Dutch Colony of Guinea, where Huckoff, another German Moravian, and Protten, a mulatto theological scholar, attempted to found a school for slaves {1737.}, and where, again, the work was opposed by the Governor. We pa.s.s to another Dutch Colony in Ceylon; and there find David Nitschmann III.

and Dr. Eller establishing a society in Colombo, and labouring further inland for the conversion of the Cingalese; and again we find that the Dutch clergy, inflamed by the "Pastoral Letter," were bitterly opposed to the Brethren and compelled them to return to Herrnhut. We take our journey to Constantinople, and find Arvid Gradin, the learned Swede, engaged in an attempt to come to terms with the Greek Church {1740.}, and thus open the way for the Brethren's Gospel to Asia. We step north to Wallachia, and find two Brethren consulting about a settlement there with the Haspodar of Bucharest. We arrive at St. Petersburg, and find three Brethren there before us, commissioned to preach the Gospel to the heathen Calmucks. We pa.s.s on to Persia and find two doctors, Hocker and Ruffer, stripped naked by robbers on the highway, and then starting a practice at Ispahan (1747). We cross the sandy plains to the city of Bagdad, and find two Brethren in its narrow streets; we find Hocker expounding the Gospel to the Copts in Cairo!

And even this was not the end of the Brethren's missionary labours {1738-42.}. For some years the Brethren conducted a mission to the Jews.

For Jews the Count had special sympathy. He had vowed in his youth to do all he could for their conversion; he had met a good many Jews at Herrnhut and at Frankfurt-on-the-Main; he made a practice of speaking about them in public on the Great Day of Atonement; and in their Sunday morning litany the Brethren uttered the prayer, "Deliver Thy people Israel from their blindness; bring many of them to know Thee, till the fulness of the Gentiles is come and all Israel is saved." The chief seat of this work was Amsterdam, and the chief workers Leonard Dober and Samuel Leiberkuhn. The last man was a model missionary. He had studied theology at Jena and Halle; he was a master of the Hebrew tongue; he was expert in all customs of the Jews; he was offered a professorship at Konigsberg; and yet, instead of winning his laurels as an Oriental scholar, he preferred to settle down in humble style in the Jewish quarter of Amsterdam, and there talk to his friends the Jews about the Christ he loved so deeply. His method of work was instructive. He never dazed his Jewish friends with dogmatic theology. He never tried to prove that Christ was the Messiah of the prophecies. He simply told them, in a kindly way, how Jesus had risen from the dead, and how much this risen Jesus had done in the world; he shared their hope of a national gathering in Palestine; and, though he could never boast of making converts, he was so beloved by his Jewish friends that they called him "Rabbi Schmuel."

Let us try to estimate the value of all this work. Of all the enterprises undertaken by the Brethren this heroic advance on heathen soil had the greatest influence on other Protestant Churches; and some writers have called the Moravians the pioneers of Protestant Foreign Missions. But this statement is only true in a special sense. They were not the first to preach the Gospel to the heathen. If the reader consults any history of Christian Missions[88] he will see that long before Leonard Dober set out for St. Thomas other men had preached the Gospel in heathen lands.

But in all these efforts there is one feature missing. There is no sign of any united Church action. At the time when Leonard Dober set out from Herrnhut not a single other Protestant Church in the world had attacked the task of foreign missions, or even regarded that task as a Divinely appointed duty. In England the work was undertaken, not by the Church as such, but by two voluntary a.s.sociations, the S.P.C.K. and the S.P.G.; in Germany, not by the Lutheran Church, but by a few earnest Pietists; in Denmark, not by the Church, but by the State; in Holland, not by the Church, but by one or two pious Colonial Governors; and in Scotland, neither by the Church nor by anyone else. At that time the whole work of foreign missions was regarded as the duty, not of the Churches, but of "Kings, Princes, and States." In England, Anglicans, Independents and Baptists were all more or less indifferent. In Scotland the subject was never mentioned; and even sixty years later a resolution to inquire into the matter was rejected by the General a.s.sembly {1796.}. In Germany the Lutherans were either indifferent or hostile. In Denmark and Holland the whole subject was treated with contempt. And the only Protestant Church to recognize the duty was this little, struggling Renewed Church of the Brethren. In this sense, therefore, and in this sense only, can we call the Moravians the pioneers of modern missions. They were the first Protestant Church in Christendom to undertake the conversion of the heathen. They sent out their missionaries as authorised agents of the Church. They prayed for the cause of missions in their Sunday Litany.

They had several missionary hymns in their Hymn-Book. They had regular meetings to listen to the reading of missionaries' diaries and letters.

They discussed missionary problems at their Synods. They appointed a Church Financial Committee to see to ways and means. They sent out officially appointed "visitors" to inspect the work in various countries. They were, in a word, the first Protestant Missionary Church in history; and thus they set an inspiring example to all their stronger sisters.

Again, this work of the Brethren was important because it was thorough and systematic. At first the missionaries were compelled to go out with very vague ideas of their duties. But in 1734 the Brethren published "Instructions for the Colony in Georgia"; in 1737 "Instructions for Missionaries to the East"; in 1738 "Instructions for all Missionaries"; and in 1740 "The Right Way to Convert the Heathen." Thus even during those early years the Moravian missionaries were trained in missionary work. They were told what Gospel to preach and how to preach it. "You are not," said Zinzendorf, in his "Instructions," "to allow yourselves to be blinded by the notion that the heathen must be taught first to believe in G.o.d, and then afterwards in Jesus Christ. It is false. They know already that there is a G.o.d. You must preach to them about the Son.

You must be like Paul, who knew nothing but Jesus and Him crucified. You must speak constantly, in season, and out of season, of Jesus, the Lamb, the Saviour; and you must tell them that the way to salvation is belief in this Jesus, the Eternal Son of G.o.d." Instead of discussing doctrinal questions the missionaries laid the whole stress on the person and sacrifice of Christ. They avoided dogmatic language. They used the language, not of the theological world, but of the Gospels. They preached, not a theory of the Atonement, but the story of the Cross. "We must," said Spangenberg, "hold to the fact that the blood and death of Jesus are the diamond in the golden ring of the Gospel."

But alongside this Gospel message the Brethren introduced as far as possible the stern system of moral discipline which already existed at Herrnhut. They lived in daily personal touch with the people. They taught them to be honest, obedient, industrious, and loyal to the Government. They opened schools, taught reading and writing, and instructed the girls in sewing and needlework. They divided their congregations, not only into "Choirs," but also into "Cla.s.ses." They laid the stress, not on public preaching, but on the individual "cure of souls." For this purpose they practised what was called "The Speaking."

At certain fixed seasons, i.e., the missionary, or one of his helpers, had a private interview with each member of the congregation. The old system of the Bohemian Brethren was here revived.[89] At these private interviews there was no possibility of any moral danger. At the head of the men was the missionary, at the head of the women his wife; for the men there were male "Helpers," for the women female "Helpers"; and thus all "speakings" took place between persons of the same s.e.x only. There were three degrees of discipline. For the first offence the punishment was reproof; for the second, suspension from the Communion; for the third, expulsion from the congregation. And thus the Brethren proved up to the hilt that Christian work among the heathen was not mere waste of time.

Again, this work was important because it was public. It was not done in a corner. It was acted on the open stage of history. As these Brethren laboured among the heathen, they were constantly coming into close contact with Governors, with trading companies, and with Boards of Control. In Greenland they were under Danish rule; in Surinam, under Dutch; in North America, under English; in the West Indies, under English, French, Danish, Dutch, Swedish, Spanish, Portuguese; and thus they were teaching a moral lesson to the whole Western European world.

At that time the West Indian Islands were the gathering ground for all the powers on the Atlantic seaboard of Europe. There, and there alone in the world, they all had possessions; and there, in the midst of all these nationalities, the Brethren accomplished their most successful work. And the striking fact is that in each of these islands they gained the approval of the Governor. They were the agents of an international Church; they were free from all political complications; they could never be suspected of treachery; they were law-abiding citizens themselves, and taught their converts to be the same; and thus they enjoyed the esteem and support of every great Power in Europe.

And this in turn had another grand result. It prepared the way for Negro Emanc.i.p.ation. We must not, however, give the missionaries too much credit. As Zinzendorf himself was a firm believer in slavery, we need not be surprised to find that the Brethren never came forward as champions of liberty. They never pleaded for emanc.i.p.ation. They never encouraged their converts to expect it. They never talked about the horrors of slavery. They never appealed, like Wilberforce, to Parliament. And yet it was just these modest Brethren who did the most to make emanc.i.p.ation possible. Instead of delivering inflamatory speeches, and stirring up the hot-blooded negroes to rebellion, they taught them rather to be industrious, orderly, and loyal, and thus show that they were fit for liberty. If a slave disobeyed his master they punished him. They acted wisely. If the Brethren had preached emanc.i.p.ation they would simply have made their converts restive; and these converts, by rebelling, would only have cut their own throats.

Again and again, in Jamaica and Antigua, the negroes rose in revolt; and again and again the Governors noticed that the Moravian converts took no part in the rebellion.

At last the news of these triumphs arrived in England; and the Privy Council appointed a Committee to inquire into the state of the slave trade in our West Indian possessions {1787.}. The Committee appealed to the Brethren for information. The reply was drafted by Christian Ignatius La Trobe. As La Trobe was then the English Secretary for the Brethren's missions, he was well qualified to give the required information. He described the Brethren's methods of work, pointed out its results in the conduct of the negroes, and declared that all the Brethren desired was liberty to preach the Gospel. "The Brethren," he said, "never wish to interfere between masters and slaves." The ball was now set fairly rolling. Dr. Porteous, Bishop of London, replied on behalf of the Committee. He was an ardent champion of emanc.i.p.ation. He thanked the Brethren for their information. He informed them how pleased the Committee were with the Brethren's methods of work. At this very time Wilberforce formed his resolution to devote his life to the emanc.i.p.ation of the slaves. He opened his campaign in Parliament two years later. He was a personal friend of La Trobe; he read his report; and he backed up his arguments in Parliament by describing the good results of Moravian work among the slaves. And thus the part played by the Brethren was alike modest and effective. They taught the slaves to be good; they taught them to be genuine lovers of law and order; they made them fit for the great gift of liberty; and thus, by destroying the stale old argument that emanc.i.p.ation was dangerous they removed the greatest obstacle in Wilberforce's way.[90]

Again, this work of the Brethren was important in its influence on several great English missionary pioneers. At missionary gatherings held in England the statement is often made to-day that the first Englishman to go out as a foreign missionary was William Carey, the leader of the immortal "Serampore Three." It is time to explode that fiction. For some years before William Carey was heard of a number of English Moravian Brethren had gone out from these sh.o.r.es as foreign missionaries. In Antigua laboured Samuel Isles, Joseph Newby, and Samuel Watson; in Jamaica, George Caries and John Bowen; in St. Kitts and St. Croix, James Birkby; in Barbados, Benjamin Brookshaw; in Labrador, William Turner, James Rhodes, and Lister; and in Tobago, John Montgomery, the father of James Montgomery, the well-known Moravian hymn-writer and poet. With the single exception of George Caries, who seems to have had some Irish blood in his veins, these early missionaries were as English as Carey himself; and the greater number, as we can see from the names, were natives of Yorkshire. Moreover, William Carey knew of their work. He owed his inspiration partly to them; he referred to their work in his famous pamphlet, "Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens"; and finally, at the house of Mrs. Beely Wallis, in Kettering, he threw down upon the table some numbers of the first English missionary magazine,[91] "Periodical Accounts relating to the Missions of the Church of the United Brethren," and, addressing his fellow Baptist ministers, exclaimed: "See what the Moravians have done! Can we not follow their example, and in obedience to our heavenly Master go out into the world and preach the Gospel to the heathen." The result was the foundation of the Baptist Missionary Society.

His companion, Marshman, also confessed his obligations to the Brethren {1792.}.

"Thank you! Moravians," he said, "you have done me good. If I am ever a missionary worth a straw I shall, under our Saviour, owe it to you."

We have next the case of the London Missionary Society. Of that Society one of the founders was Rowland Hill. He was well informed about the labours of the Moravians; he corresponded with Peter Braun, the Moravian missionary in Antigua; and to that correspondence he owed in part his interest in missionary work. But that was not the end of the Brethren's influence. At all meetings addressed by the founders of the proposed Society, the speaker repeatedly enforced his arguments by quotations from the Periodical Accounts; and finally, when the Society was established, the founders submitted to La Trobe, the editor, the following series of questions:--"1. How do you obtain your missionaries?

2. What is the true calling of a missionary? 3. What qualifications do you demand in a missionary? 4. Do you demand scientific and theological learning? 5. Do you consider previous instruction in Divine things an essential? 6. How do you employ your missionaries from the time when they are first called to the time when they set out? 7. Have you found by experience that the cleverest and best educated men make the best missionaries? 8. What do you do when you establish a missionary station?

Do you send men with their wives, or single people, or both? 9. What have you found the most effective way of accomplishing the conversion of the heathen? 10. Can you tell us the easiest way of learning a language?

11. How much does your missionary ship[92] cost you?" In reply, La Trobe answered in detail, and gave a full description of the Brethren's methods; and the first heralds of the London Missionary Society went out with Moravian instructions in their pockets and Moravian experience to guide them on their way.

We have next the case of Robert Moffatt, the missionary to Bechua.n.a.land.

What was it that first aroused his missionary zeal? It was, he tells us, the stories told him by his mother about the exploits of the Moravians!

In Germany the influence of the Brethren was equally great. At the present time the greatest missionary forces in Germany are the Basel and Leipzig Societies; and the interesting point to notice is that if we only go far enough back in the story we find that each of these societies owed its origin to Moravian influence.[93] From what did the Basel Missionary Society spring? (1819). It sprang from an earlier "Society for Christian Fellowship (1780)," and one object of that earlier society was the support of Moravian Missions. But the influence did not end here. At the meeting when the Basel Missionary Society was formed, three Moravians--Burghardt, Gotze, and Lorschke--were present, the influence of the Brethren was specially mentioned, the work of the Brethren was described, and the text for the day from the Moravian textbook was read. In a similar way the Leipzig Missionary Society sprang from a series of meetings held in Dresden, and in those meetings several Moravians took a prominent part. By whom was the first missionary college in history established? It was established at Berlin by Janicke {1800.}, and Janicke had first been a teacher in the Moravian Paedagogium at Niesky. By whom was the first Norwegian Missionary Magazine--the Norsk Missionsblad--edited? By the Moravian minister, Holm. From such facts as these we may draw one broad conclusion; and that broad conclusion is that the Brethren's labours paved the way for some of the greatest missionary inst.i.tutions of modern times.

CHAPTER VII. -- THE PILGRIM BAND, 1736-1743.

As soon as Zinzendorf was banished from Saxony, he sought another sphere of work. About thirty miles northeast of Frankfurt-on-the-Main there lay a quaint and charming district known as the Wetterau, wherein stood two old ruined castles, called Ronneburg and Marienborn. The owners of the estate, the Counts of Isenberg, had fallen on hard times. They were deep in debt; their estates were running to decay; the Ronneburg walls were crumbling to pieces, and the out-houses, farms and stables were let out to fifty-six dirty families of Jews, tramps, vagabonds and a mongrel throng of scoundrels of the lowest cla.s.s. As soon as the Counts heard that Zinzendorf had been banished from Saxony, they kindly offered him their estates on lease. They had two objects in view. As the Brethren were pious, they would improve the people's morals; and as they were good workers, they would raise the value of the land. The Count sent Christian David to reconnoitre. Christian David brought back an evil report. It was a filthy place, he said, unfit for respectable people.

But Zinzendorf felt that, filthy or not, it was the very spot which G.o.d had chosen for his new work. It suited his high ideas. The more squalid the people, the more reason there was for going.

"I will make this nest of vagabonds," he said, "the centre for the universal religion of the Saviour. Christian," he asked, "haven't you been in Greenland?"

"Ah, yes," replied Christian, who had been with the two Stachs, "if it were only as good as it was in Greenland! But at Ronneburg Castle we shall only die."

But the Count would not hear another word, went to see the place for himself, closed with the terms of the Counts of Isenberg, and thus commenced that romantic chapter in the Brethren's History called by some German historians the Wetterau Time.

It was a time of many adventures. As the Count took up his quarters in Ronneburg Castle, he brought with him a body of Brethren and Sisters whom he called the "Pilgrim Band"; and there, on June 17th, 1736, he preached his first sermon in the castle. It was now exactly fourteen years since Christian David had felled the first tree at Herrnhut; and now for another fourteen years these crumbling walls were to be the home of Moravian life. What the members of the Pilgrim Band were we may know from the very name. They were a travelling Church. They were a body of Christians called to the task, in Zinzendorf's own words, "to proclaim the Saviour to the world"; and the Count's n.o.ble motto was: "The earth is the Lord's; all souls are His; I am debtor to all." There was a dash of romance in that Pilgrim Band, and more than a dash of heroism. They lived in a wild and eerie district. They slept on straw. They heard the rats and mice hold revels on the worm-eaten staircases, and heard the night wind howl and sough between the broken windows; and from those ruined walls they went out to preach the tidings of the love of Christ in the wigwams of the Indians and the snow-made huts of the Eskimos.

As charity, however, begins at home, the Count and his Brethren began their new labours among the degraded rabble that lived in filth and poverty round the castle. They conducted free schools for the children.

They held meetings for men and women in the vaults of the castle. They visited the miserable gipsies in their dirty homes. They invited the dirty little ragam.u.f.fins to tea, and the gipsies' children sat down at table with the sons and daughters of the Count. They issued an order forbidding begging, and twice a week, on Tuesdays and Fridays, they distributed food and clothing to the poor. One picture will ill.u.s.trate this strange campaign. Among the motley medley that lived about the castle was an old grey-haired Jew, named Rabbi Abraham. One bright June evening, Zinzendorf met him, stretched out his hand, and said: "Grey hairs are a crown of glory. I can see from your head and the expression of your eyes that you have had much experience both of heart and life.

In the name of the G.o.d of Abraham, Isaac and Jacob, let us be friends."

The old man was struck dumb with wonder. Such a greeting from a Christian he had never heard before. He had usually been saluted with the words, "Begone, Jew!" "His lips trembled; his voice failed; and big tears rolled down his wrinkled cheeks upon his flowing beard.

"Enough, father," said the Count; "we understand each other." And from that moment the two were friends. The Count went to see him in his dirty home, and ate black bread at his table. One morning, before dawn, as the two walked out, the old patriarch opened his heart.

"My heart," said he, "is longing for the dawn. I am sick, yet know not what is the matter with me. I am looking for something, yet know not what I seek. I am like one who is chased, yet I see no enemy, except the one within me, my old evil heart."

The Count opened his lips, and preached the Gospel of Christ. He painted Love on the Cross. He described that Love coming down from holiness and heaven. He told the old Jew, in burning words, how Christ had met corrupted mankind, that man might become like G.o.d. As the old man wept and wrung his hands, the two ascended a hill, whereon stood a lonely church. And the sun rose, and its rays fell on the golden cross on the church spire, and the cross glittered brightly in the light of heaven.

"See there, Abraham," said Zinzendorf, "a sign from heaven for you.

The G.o.d of your fathers has placed the cross in your sight, and now the rising sun from on high has tinged it with heavenly splendour. Believe on Him whose blood was shed by your fathers, that G.o.d's purpose of mercy might be fulfilled, that you might be free from all sin, and find in Him all your salvation."

"So be it," said the Jew, as a new light flashed on his soul. "Blessed be the Lord who has had mercy upon me."