THE LIFE OF JOHN PATON THE DAYSPRING (1862–66)

After being driven out of Tanna, Paton, now nearing the age of forty, became a world-traveller in the name of the Lord on behalf of the New Hebrides Mission. His first errand was to the Presbyterian churches of Australia, to arouse interest in missionary work and to labor for the provision of both missionaries and money for the work, but preeminently to raise funds for a mission ship. Before we look at the success of his mission, it ought to be made clear that Paton was not a ‘beggar’. He stubbornly and successfully resisted all attempts to introduce him where he might ask for subscriptions. He went to those who had a responsibility for the Mission he served, seeking to arouse in them a realization of their duty to support those who were doing their work. Money was in fact always secondary with Paton, although he realized its importance. His chief concern was not to give an interesting talk about the life and customs of his islanders, not to raise money for his projects, but to show to Christian people who would listen the overwhelming need of the heathen. Once the true state of affairs was appreciated, he knew that prayer, money, and, by the call of God, missionaries would follow.

As Paton started his new venture in Sydney, he had one name given him, that of a minister, who, it was hoped, would be able to introduce him to others so that he might have opportunities to speak. This man, because of his bad relations with the godly ministers in Sydney, proved more of a hindrance than a help and Paton was unable to gain access to any pulpit or Sunday school. On his second Sunday there, in frustration and with a great yearning to tell his message, he wandered out into the streets in the afternoon. Seeing children flocking into a church (Chalmers Presbyterian Church), he followed them in and after they had been addressed by the minister, Paton went to the front and pleaded to be allowed ten minutes to speak to them. He was, hesitantly, granted fifteen, but was afterwards invited to preach at the evening service and, on the Monday, he was introduced to most of the Presbyterian and Independent ministers in the town. Now opportunities poured in upon him and soon he was able to pass from New South Wales to Victoria and the rest of Australia. Everywhere he was careful to form Committees of Advice and to have respected treasurers appointed. The Lord’s hand was truly upon him for good, and soon, instead of the three thousand pounds considered essential for the ship, he had five thousand.

Paton increasingly felt that more missionaries were required, as well as money, and with the approval and encouragement of the committees in Australia he returned to Scotland for a period with this very much in his mind and heart. Here, of course, there were moving meetings with his own parents and those of his dead wife. In Edinburgh he met with the Foreign Missions Committee of his own church, who welcomed him warmly and agreed to his visiting every one of their congregations and the Divinity Hall, where he spoke to the ministerial students. His address at the Divinity Hall was printed under the title ‘Come over and help us’ and proved most useful in deepening interest in the Mission. By the influence of the Foreign Missions Committee he was made Moderator of the Church’s Synod in 1864, an honor from which he shrank, but which he finally accepted in the hope of its being useful for promoting his work on behalf of the heathen. The Reformed Presbyterian Church, soon to unite with the larger Free Church of Scotland, was at that time small and poor. However, she shared with the larger body a great missionary zeal, and it is noteworthy that as the people were aroused to give for missionary work, so also many church debts at home were removed.

Four men gave themselves for work in the islands, but Paton, in haste to return to his people, did not wait to take them with him. Nevertheless, he did not return alone to the southern hemisphere, for God had given him a new wife. Margaret Whitecross was a godly woman from a godly family. Her brother had died in his youth as a missionary abroad, while her sister was married to a minister in Australia, both husband and wife being ardent supporters of Paton’s work. We must not linger over the last farewell to Paton’s parents, as the patriarch of Torthorwald commended them once again to ‘the care and keeping of the Lord God of the families of Israel’, but hasten with Paton back to Australia. There, within an hour of landing, he had new problems to face. The new ship, the Dayspring,built in Nova Scotia, had arrived safely (‘a white-winged angel’ Paton called her) but money for current expenses was entirely lacking. Paton’s search for the necessary funds was met with coldness and cruel remarks. Some advised selling the ship God had so wonderfully provided; others made it quite clear that, having paid for the ship, they expected the missionaries to pay for its upkeep — from their meager allowances! Once again Paton was thrown entirely on his God, and how the money was found is a typical Paton story.

On the next day, Sunday, he was to preach in a church which, being the mission of a larger church, was unable to even give him the offering towards his needs. Paton continues his story: ‘At the morning service I informed the congregation how we were situated, and expressed the hope that under God and their devoted pastor they would greatly prosper, and would be able to help in supporting our Mission to their South Sea neighbors. Returning to the vestry, a lady and gentleman waited to be introduced to me. They were from Launceston, Tasmania. “I am”, said he, “Captain and owner of that vessel lying at anchor opposite the Dayspring.My wife and I, being too late to get on shore to attend any church in the city, heard this little chapel bell ringing and followed when we saw you going up the hill. We have so enjoyed the service. We do heartily sympathize with you. This check for fifty pounds will be a beginning to help you out of your difficulties”.’ Within four days of this providential occurrence, four hundred fifty six pounds had been received, and when the Dayspringsailed she was free from debt.

In his travels Paton was not concerned only to advocate the cause of missions. He always combined with the missionary’s story the preaching of the Gospel, believing rightly that only those who own the Saviour as their Lord and see their duty to Him will understand truly the claims of the heathen. On one journey through Australia he found that an expected mailcoach would not be leaving for a few days and that he must reconcile himself to several days’ delay. Observing a man, drunk at all hours of the day, followed about by his three small daughters whose mother had recently died, Paton sought him out day after day, appealing to him to give up his foolish ways. At last he succeeded and the man became not only an abstainer, but also a Christian, later holding the office of elder in a church. Paton also took an interest in the aborigines, who were widely regarded as being more like brutes than men and utterly beyond the reach of the Gospel. He took some trouble, not only to prove that they were rational beings, capable of knowing God, but also to induce the Australian Christians to put forth greater efforts to send the Gospel among them.

After five years Paton was able to return to the islands, but almost at once he was urged by his fellow-missionaries to go back to Australia to make provision for the continued support of the Dayspring,which had taken him to the islands. He returned by other vessels and while on the island of Mare (in the Loyalty Islands), awaiting a boat to Sydney, he saw to his great grief the work of British missionaries being undone by Roman Catholics (the island having come under French control) ‘presenting to the natives’, says Paton, ‘as many objects of idolatry as their own’. Detained again on New Caledonia, he baptized the children of a number of Protestant parents in defiance of the French military authorities. When the Governor’s private secretary arrived to inquire as to his authority for doing this, he replied, ‘On the authority of my great Master’, and a later interview with the Governor himself terminated with a conducted tour of the island, with no mention of the baptisms.

Paton’s long overland journeys brought him many trials, for travel by train was rarely possible. More often he went by coach, or walked, and, on one occasion, ventured on horseback. The horse, in fact, ran away with him, and although he arrived at his destination safely he was so shaken and giddy that he could not stand and sounded, when he tried to speak, as if he, a life-long total abstainer, were drunk! Several times he was lost in the bush and was once rescued in the nick of time from a deadly swamp. Even in Scotland he was not exempt from hardship, suffering a severe attack of frostbite in one foot as a result of a visit to the Orkneys. The effects of this remained with him for the rest of his life. Worse trials, however, befell Paton in the form of conflicts with men in which his reputation and character and the whole future of his work were concerned.

When he returned to Sydney in the year 1865, Paton was engulfed in his worse conflict so far. H.M.S. Curacoahad been sent to punish the islanders for their treatment of the missionaries, including the murder of two on the island of Erromanga. Tanna was also visited and, failing to find those who had persecuted Paton, the Commodore shelled and destroyed two villages, the inhabitants having been warned of this the previous day. The missionaries had been asked to go as interpreters, which they did, using their influence on the side of mercy and peace. A certain newspaper, however, printed some sensational articles describing the alleged of the Tannese, with pictures showing the Tannese being blown to bits, and the Dayspringlying safely in the lee of the Curacoa,with the missionaries supposedly gloating over their revenge. Everyone immediately assumed the missionaries’ guilt, and the ‘news’ spread to Britain and America, filling friends of the Mission with dismay. Paton records, ‘As I stepped ashore at Sydney, I found myself probably the best-abused man in all Australia, and the very name of the New Hebrides Mission stinking in the nostrils of the people.’ Immediately he went into battle, demanding and receiving an unequivocal withdrawal and printed apology from the newspaper. In spite of this and a written statement from the captain of the Curacoa,Paton’s work in Sydney was for a time rendered almost impossible.

Worse was to come, however. Dr. Geddie of Aneityum attacked his fellow-missionaries before the Sydney presbytery, saying that rather than have anything to do with the Curacoa’svisit, he would have had his hand burned off. This melodramatic but popular statement Paton countered by reminding them that he had lost all on Tanna and sought no redress, not even presenting to the Governor of Sydney a petition sent by friendly chiefs on Tanna. The Curacoa’svisit had been brought about by a different petition. Dr. Geddie had to admit that he had written and signed this petition. On the whole the churches of Australia and the world supported Paton, but much harm had been done and more than one personal friend was lost to him over this affair. Paton endured many other griefs from both Christians and non-Christians as he travelled in the service of his Master and the Mission; nevertheless, possibly the bitterest trial of all at this time was not to be able to return to Tanna. There he would almost certainly have been killed, so instead he went to the island of Aniwa, where he spent the next fifteen years.

(To Be Continued)

In everything give thanks; for this is the will of God concerning you “.

I Thessalonians 5:18

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