A Handful of Stars - Frank Boreham (inspiring books for teens .TXT) 📗

at the Royal patient showed him that the change was for the better. From that moment there was a sure hope of the Prince's recovery, and, by Christmas Day, he was out of danger. Later on, when her husband's restoration was complete, the Princess raised a monument to the deliverance that she had experienced. She presented to the Sandringham Church a brass lectern bearing this inscription: 'To the glory of God; a thank offering for His mercy; 14th December, 1871.--Alexandra. When I was in trouble I called upon the Lord, and He heard me.'

Nor is that quite the end of the story. Thirty years later, the Prince ascended the throne. He was to have been crowned on June 26, 1902; but again he was stricken down by serious illness. He recovered, however, and the Coronation took place on the ninth of August. Those familiar with the Coronation Service noticed a striking innovation. The words: 'When I was in trouble, I called upon the Lord, and He heard me,' were introduced into one of the prayers. 'The words,' Archdeacon Wilberforce afterwards explained, 'were written by the King's own hand, and were used by the Archbishop at His Majesty's express command.'

'Call upon Me in the day of trouble, and I will deliver thee, and thou shalt glorify Me,' says the text.

'When I was in trouble, I called upon the Lord, and He heard me,' said King Edward and Queen Alexandra.

'I was in trouble through my sickness, and in trouble through my sin,' said Robinson Crusoe, 'and when I called upon the Lord, He heard and delivered me.'

So true is it that whosoever shall call on the Name of the Lord, the same shall be saved.

III JAMES CHALMERS' TEXT I

He was 'a broth of a boy,' his biographer tells us. He lived chiefly on boots and boxes. Eager to know what lay beyond the ranges, he wore out more boots than his poor parents found it easy to provide. Taunted by the constant vision of the restless waters, he put out to sea in broken boxes and leaky barrels, that he might follow in the wake of the great navigators. He was a born adventurer. Almost as soon as he first opened his eyes and looked around him, he felt that the world was very wide and vowed that he would find its utmost edges. From his explorations of the hills and glens around his village home, he often returned too exhausted either to eat or sleep. From his ventures upon the ocean he was more than once brought home on a plank, apparently drowned. 'The wind and the sea were his playmates,' we are told; 'he was as much at home in the water as on the land; in fishing, sailing, climbing over the rocks, and wandering among the silent hills, he spent a free, careless, happy boyhood.' Every day had its own romance, its hairbreadth escape, its thrilling adventure.

Therein lies the difference between a man and a beast. At just about the time at which James Chalmers was born in Scotland, Captain Sturt led his famous expedition into the hot and dusty heart of Australia. When he reached Cooper's Creek on the return journey, he found that he had more horses than he would be able to feed; so he turned one of them out on the banks of the creek and left it there. When Burke and Wills reached Cooper's Creek twenty years later, the horse was still grazing peacefully on the side of the stream, and looked up at the explorers with no more surprise or excitement than it would have shown if but twenty hours had passed since it last saw human faces. It had found air to breathe and water to drink and grass to nibble; what did it care about the world? But with man it is otherwise. He wants to know what is on the other side of the hill, what is on the other side of the water, what is on the other side of the world! If he cannot go North, South, East and West himself, he must at least have his newspaper; and the newspaper brings all the ends of the earth every morning to his doorstep and his breakfast-table. This, I say, is the difference between a beast and a man; and James Chalmers--known in New Guinea as the most magnificent specimen of humanity on the islands--was every inch a man.

II

But his text! What was James Chalmers' text? When he was eighteen years of age, Scotland found herself in the throes of a great religious revival. In the sweep of this historic movement, a couple of evangelists from the North of Ireland announce that they will conduct a series of evangelistic meetings at Inverary. But Chalmers and a band of daring young spirits under his leadership feel that this is an innovation which they must strenuously resist. They agree to break up the meetings. A friend, however, with much difficulty persuades Chalmers to attend the first meeting and judge for himself whether or not his project is a worthy one.

'It was raining hard,' he says, in some autobiographical notes found among his treasures after the massacre, 'it was raining hard, but I started; and on arriving at the bottom of the stairs I listened whilst they sang "All people that on earth do dwell" to the tune "Old Hundred," and I thought I had never heard such singing before--so solemn, yet so joyful. I ascended the steps and entered. There was a large congregation and all intensely in earnest. The younger of the evangelists was the first to speak. He announced as his text the words: "The Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is athirst come; and whosoever will, let him take the water of life freely." He spoke directly to me. I felt it much; but at the close I hurried away back to town. I returned the Bible to the friend who, having persuaded me to go, had lent it to me, but I was too upset to speak much to him.'

On the following Sunday night, he was, he says, 'pierced through and through, and felt lost beyond all hope of salvation.' On the Monday, the local minister, the Rev. Gilbert Meikle, who had exercised a deep influence over his early childhood, came to see him and assured him that the blood of Jesus Christ, God's Son, could cleanse him from all sin. This timely visit convinced him that deliverance was at any rate possible. Gradually he came to feel that the voices to which he was listening were, in reality, the Voice of God. 'Then,' he says, 'I believed unto salvation.'

'He felt that the voices to which he was listening were, in reality, the Voice of God.' That is precisely what the text says. 'The Spirit and the Bride say, Come.' The Bride only says 'Come' because the Spirit says 'Come'; the Church only says 'Come' because her Lord says 'Come'; the evangelists only said 'Come' because the Voice Divine said 'Come.' 'He felt that the voices to which he was listening were, in reality, the Voice of God, and he believed unto salvation.'

The Spirit said, Come!

The Bride said, Come!

Let him that is athirst come!

'I was athirst,' says Chalmers, 'and I came!'

And thus a great text began, in a great soul, the manufacture of a great history.

III

Forty years later a thrill of horror electrified the world when the cables flashed from land to land the terrible tidings that James Chalmers, the most picturesque and romantic figure in the religious life of his time, had been killed and eaten by the Fly River cannibals. It is the evening of Easter Sunday. It has for years been the dream of his life to navigate the Fly River and evangelize the villages along its banks. And now he is actually doing it at last. 'He is away up the Fly River,' wrote Robert Louis Stevenson. 'It is a desperate venture, but he is quite a Livingstone card!' Stevenson thought Chalmers all gold. 'He is a rowdy, but he is a hero. You can't weary me of that fellow. He is as big as a house and far bigger than any church. He took me fairly by storm for the most attractive, simple, brave and interesting man in the whole Pacific.' 'I wonder,' Stevenson wrote to Mrs. Chalmers, 'I wonder if even you know what it means to a man like me--a man fairly critical, a man of the world--to meet one who represents the essential, and who is so free from the formal, from the grimace.' But I digress. As Stevenson says, Mr. Chalmers is away up the Fly River, a desperate venture! But he is boisterously happy about it, and at sunset on this Easter Sunday evening they anchor off a populous settlement just round a bend of the river. The natives, coming off in their canoes, swarm onto the vessel. With some difficulty, Mr. Chalmers persuades them to leave the ship, promising them that he will himself visit them at daybreak. The savages, bent on treachery and slaughter, pull ashore and quickly dispatch runners with messages to all the villages around. When, early next morning, Mr. Chalmers lands, he is surprised at finding a vast assemblage gathered to receive him. He is accompanied by Mr. Tomkins--his young colleague, not long out from England--and by a party of ten native Christians. They are told that a great feast has been prepared in their honor, and they are led to a large native house to partake of it. But, as he enters, Mr. Chalmers is felled from behind with a stone club, stabbed with a cassowary dagger, and instantly beheaded. Mr. Tomkins and the native Christians are similarly massacred. The villages around are soon the scenes of horrible cannibal orgies. 'I cannot believe it!' exclaimed Dr. Parker from the pulpit of the City Temple, on the day on which the tragic news reached England, 'I cannot believe it! I do not want to believe it! Such a mystery of Providence makes it hard for our strained faith to recover itself. Yet Jesus was murdered. Paul was murdered. Many missionaries have been murdered. When I think of that side of the case, I cannot but feel that our honored and noble-minded friend has joined a great assembly. James Chalmers was one of the truly great missionaries of the world. He was, in all respects, a noble and kingly character.' And so it was whispered from lip to lip that James Chalmers, the Greatheart of New Guinea, was dead, dead, dead; although John Oxenham denied it.