The Missionary by S. N. Haskell

International Tract and Missionary Society · Oakland, California · Jan 15, 1885

The Missionary.

By S. N. Haskell

Barnabas and Zinzendorf.

WHAT we know of Barnabas is found in sacred history; what we know of Zinzendorf is found in the history of the Reformation. Both were men of means; both gave their hearts and lives, as well as their substance, to the cause of Christ. Barnabas was of the first century, Zinzendorf of the eighteenth. The first mention of Barnabas we have is in Acts 4:36, 37, as follows: "And Joses, who by the apostles was surnamed Barnabas, which is, being interpreted, The son of consolation [or exhortation, Revised Version], a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles' feet." It can hardly be doubted that this name "consolation" or "exhortation" was given to Barnabas to denote his excellence as a Christian teacher. See Acts 13:1, 2. It will also be noticed that the Spirit of God makes mention of his name before that of the apostle Paul on this occasion. Barnabas is described by Luke as a good man, full of the Holy Ghost and of faith.

From the allusions we have to Barnabas, we learn that he was of note among the disciples. Acts 11:19-24, 30; 9:26, 27. Tradition has it that Barnabas and Saul studied together in the school of Gamaliel, and that Barnabas had labored much for Saul's conversion, which accounts for the interest he took in him afterward. Acts 11:25, 26. He and the apostle Paul were intrusted with the affairs of the church at Antioch, and were chosen to represent it at Jerusalem. Acts 15. And notwithstanding a separation occurred between these two apostles in their labor (Acts 15:39), it is evident that Barnabas continued to labor as an apostle, supporting himself with his own hands, as did the apostle Paul. 1 Cor. 9:6.

Those whom the Saviour called to establish the gospel in the first century, were either penniless, and had nothing but their lives to give to the cause, which they cheerfully did, or became so by a consecration of that which they possessed to the work of the gospel. In either case their all was laid upon the altar of consecration, and was consumed in the work to which they gave it. This has ever been the case in every permanent reform. Christ set the example, and the more closely we follow in his steps the greater the result of our efforts.

It is said that the venerable appearance and the dignified bearing of Barnabas gave him respect wherever he labored. For this reason it is supposed that the heathen selected him to be Jupiter, the father of gods. Acts 14:11-13. The story of the apostle Barnabas is told in a few words: He consecrated his substance, his position, and his all, to the cause of Christ, supporting himself by laboring with his own hands. Tradition says that he died a martyr's death not later than the year 56 or 57 A. D.

Zinzendorf was a nobleman, having a country seat in Upper Lusatia, in Austria. He received his early education from his grandmother, a learned and pious lady. In 1710 he went to Halle, where he spent six years under the special care of Franke, the philanthropist. After this he was appointed a member of the Saxony State Council, but not liking political

life he returned to his country seat in Upper Lusatia. A man by the name of Christian David, a member of the Moravian brethren, who were the descendants of John Huss, and at this time greatly persecuted and scattered, accidentally met Count Zinzendorf. The persecution was so fierce against this people that at this time many of them were placed in dungeons, and others tortured and burnt. The remainder lived in the most secluded spots in the thickest forests, where they kindled fires by night, and around them spent the hours in watchings (fearing discovery), in reading Scriptures, in mutual exhortations, and prayer. Christian David commenced at once to converse with Zinzendorf, upon the Scriptures. He invited Zinzendorf to his house, and described the persecution to which his sect was subjected.

Zinzendorf's sympathy was aroused, and he invited these persecuted friends to settle on his estate, whereupon Christian David induced ten of his brethren from Schlen, Moravia, to settle on the estate of Count Zinzendorf. The Count was absent when they arrived, but they were welcomed by Heitz, his major-domo. Heitz led the little band to a piece of land near a mound, the Hutburg. Cleaving the first tree, Christian David exclaimed, "Here hath the sparrow found a house, and the swallow a nest for herself. . . . even thine altars, O Lord of hosts."

This was on the 17th of June, 1722. On the 17th of October, the exiles entered their own home. Heitz became converted to their faith, and wrote to the Count as follows: "May God bless the work according to his lovingkindness, and grant that your highness may build a city on the watch hill, which may not only stand under the Lord's guardianship, but where all the inhabitants may stand upon the watch of the Lord" (Herrnhut). When their first house was dedicated, Heitz, the major-domo, discoursed to them from these words: "I will set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth."

Zinzendorf, accompanied by his young wife, returned and visited the domain a few months later, and seeing from the highway the new home of the exiles in the forest, descended from his carriage, and hastily entering it, fell upon his knees amid the group of grateful inmates, and, with a full heart, blessed the place. He had secured to this people a pastor of their own faith, and when he was installed, the officiating pastor uttered the following prophetic words: "God will place upon these hills a light which will illuminate the whole country; of this I am assured by a living faith."

The Count partook of the same spirit and the same faith, and made a consecration of himself, and the honors and prospects of his rank, and thenceforward devoted himself to the upbuilding of the cause which he had espoused. Soon his friend, the Baron de Watteville, and others joined him. Subsequently they took to this place young women for education, and founded the famous Economy of Girls at Herrnhut, and the forest sanctuary now became the home of hundreds, not only the remnants of the old Bohemian Protestants, but of devout men from many parts of Europe.

Inspired by the zeal and devotion of Zinzendorf, they immediately began to prepare to send out missionaries, not only throughout Germania but to foreign countries, and only twelve years from the time when they cut the first tree on the estate of the Count, they established a mission on the island of St. Thomas, one of the West Indies, fourteen brethren and four sisters giving themselves to the work. As they entered upon the mission, they expressed the resolution that they would become slaves if it were necessary, in order to accomplish the work of giving light to others. During the same year another company was sent to Greenland, and from this time the truths which they held began to spread in the most wonderful manner. Missions were established in the most remote parts of the earth. Soon after this, a company was sent to America, and established a mission near Savannah, Georgia. They met with the greatest difficulties, and endured the severest hardships, but none who left Herrnhut to go as missionaries were ever known to renounce their work, and very many of them sealed their testimony with their blood. Count Zinzendorf largely bore the expense, to the different places where this people went. In this way he consumed the vast wealth that he possessed, and became a poor man.

The Government grew jealous of this new establishment, and the Count was exiled, and became a homeless wanderer for the gospel's sake. He saved his estates, which had been consecrated to God, only by securing them to his wife. By disguising his name, and taking his real but least known title, De Freydeck, he traveled in Germany and became a servant in the family of a merchant, while he was preparing himself for ordination. Finally, in 1741, by the request of friends, King Frederick William I. of Prussia had him ordained first bishop of the Moravians. Immediately he began to preach, and journeyed as an evangelist in Sweden, Holland, Switzerland, and England. Many thousands embraced the faith in Germany; they were called Herrnhuters. Meanwhile under Zinzendorf's supervision, missionaries were passing out from Herrnhut to various parts of the world. He visited in their behalf the West Indies, New York, Pennsylvania, and Georgia. In 1742, on the 22d of February, he witnessed, in this country, the baptism of the first Indian converts to the Moravian faith.

In London he became acquainted with Wesley, and in Wesley's first trip to America there were on board a party of missionaries from Herrnhut. The devotion and tranquillity manifested by these missionaries in times of great danger, wonderfully impressed Wesley. From them he received ideas which moulded his entire course afterwards, and although they never united in their labors, Zinzendorf and his co-laborers were on the most friendly terms with Wesley and his co-laborers. Much of the discipline which now exists among the Methodists had its origin in the advice given to Wesley by Zinzendorf.

After visiting the different missions in this country and the West Indies, he returned to his Herrnhut people, but was imprisoned and rebanished, whereupon he again resumed his religious travels in various parts of Europe. Finally, at the age of sixty, he again found shelter among his devoted Herrnhuters, and amid the tears and prayers of nearly a hundred brethren and sisters who were assembled in the room and in the adjoining apartments, he said: "We are together like angels, and as if we were in Heaven. Did you suppose, in the beginning, the Saviour would do as much as we now really see in the various Moravian settlements, among the children of God in other denominations, and among the heathen? I only entreated of him a few first-fruits of the latter, but there are now thousands of them." Thus he expired.

The missionary zeal and character of the Moravians, which has not been surpassed by any reformers, was due largely to the great zeal and devotion of Zinzendorf, of whom it may be said, he was their founder in Herrnhut. He consecrated his all, became a servant and an exile that he might save souls. He sacrificed his wealth, his position, and finally gave his life, a worthy example to be followed in the nineteenth century. S. N. HASKELL.