During his second session at Glasgow (1837–8) David Livingstone came to the most fateful decision of his life. He decided to offer himself to one of the Missionary Societies for foreign service. He chose the London Missionary Society because of his sympathy with the catholicity of its basis. It existed “to send neither Episcopacy, nor Presbyterianism, nor Independency to the heathen, but the Gospel of Christ.” “This,” said Livingstone “exactly agreed with my ideas.” He was a member of a Congregational church, and the London Missionary Society has always been in the main supported by these churches. But the Society was founded by Evangelical churchmen and prominent Presbyterians, as well as by Congregationalists, and nothing appealed more to Livingstone than this union of Christian people in the service of an un-Christian world.
In due course the acceptance of his offer arrived, and in the early autumn of 1838 he travelled to London, where he was to appear before the Mission Board at 57 Aldersgate Street. One can imagine that, apart altogether from the momentous character of his visit, and the anxiety he must have felt as to his acceptance by the Directors, this first visit to London must have been a most impressive one to the young Scotsman. He heard many distinguished preachers, and visited the famous sites of London. Among other places, he went with a companion to Westminster Abbey. It is a thrilling thought, as Mr. Thomas Hughes reminds us, that he was never known to enter that Abbey again until his remains were borne thither amid the lamentations of the whole civilised world, and all the honours that the living can ever pay to the dead.
The examination by the Directors was satisfactory; and according to the custom of the time Livingstone was committed for a short period of probation to the tutorship of the Rev. Richard Cecil, the minister of the little town of Chipping Ongar in Essex. There he was expected to give proof of his preaching ministry, with what result is generally known. He was sent one Sunday evening to preach in the village of Stanford Rivers, where the tradition of Livingstone’s first effort at preaching is still cherished. The raw, somewhat heavy-looking Scotch youth, to whom public speech was always a difficulty, gave out his text “very deliberately.” That was all the congregation got. The sermon composed on the text had fled, owing to the nervous embarrassment produced by a handful of people in a village chapel. “Friends,” said the youth, “I have forgotten all I had to say”—“and hurrying out of the pulpit he left the chapel.” I have no doubt that “hurrying” is the right word. Never was failure more absolute. It is hardly to be wondered at that the Rev. Richard Cecil reported to the Directors his fears that Livingstone had mistaken his vocation. It was a risk to send someone to preach to the heathen who might possibly forget what he had come to say when he arrived. Moreover, criticism was made of his extreme slowness and hesitancy in prayer. Yet the man who was nearly rejected by the Society on this account, died on his knees in the heart of Africa, while all the world was awed by the thought that David Livingstone passed away in the act of prayer. As it was his probation was extended, and at the end of another two months he was finally accepted, and went up to London to continue his medical studies in the London Hospitals. One of the most striking things ever written about him was by the celebrated Dr. Isaac Taylor, of Ongar. “Now after nearly forty years,” he writes, “I remember his step, the characteristic forward tread, firm, simple, resolute, neither fast nor slow, no hurry and no dawdle, but which evidently meant—getting there!” In November, 1840, he was able to return to Glasgow, and qualify as a Licentiate of the Faculty of Physicians and Surgeons; and a few days later he said goodbye to the old folks at home, one of whom—his father—he was never to see on earth again. On November 20th he was ordained at Albion Chapel, London, and three weeks later he sailed on the “George” to Algoa Bay in South Africa. One chapter in his memorable life was now definitely closed. Among the memories in it there are few if any that he cherished more than that of his old Sunday School teacher, David Hogg, who sent for him as he lay dying and said, “Now lad, make religion the every-day business of your life, and not a thing of fits and starts, for if you do, temptation and other things will get the better of you.” It is hardly too much to say that the old man’s death-bed counsel became the watchword of his life.
CHAPTER II
A voyage of five months saw Livingstone at Algoa Bay, preparing for his first journey into the interior of Africa, the grave of so many reputations, but the land of his renown. Until within a short time of his departure from London he had hoped and intended to go to China as a medical missionary. But the “Opium War” was still in progress; and for the time being China was impossible. Moreover, Livingstone was brought under the influence of one of the greatest personalities in modern missionary enterprise. Robert Moffat was home on furlough, and his wonderful story no less than his striking presence, exerted their spell over the young Scot and changed the goal of his ambition. Dr. Moffat was wont to describe the numberless African villages stretching away to the north where no missionary had yet penetrated; and his appeal found a ready response in Livingstone’s heart. None of us who have heard the old man eloquent, and on whose memories the stately striking figure, with the flowing beard, and the iron-grey tousled hair, made an indelible impression, will wonder that any young man’s imagination should be kindled by his address, or should discover in the mysterious depths of the vast African continent the field for his life work. It was to Dr. Moffat’s station at Kuruman that David Livingstone took his first journey. The distance was seven hundred miles; and he immediately surrendered to the interest and delight of travel by ox waggon, the freedom of the open air life, the variety of the scenery and sport, and the attractiveness of the natives, who engaged his sympathy from the first. It was now that his hardy training in Scotland stood him in good stead. He knew how to put up with inconveniences cheerfully, and face difficulties with resolution, while his resourcefulness was as inexhaustible as his kindliness. That “characteristic forward tread” of which Isaac Taylor had spoken which “meant getting there” was put to the proof and not found wanting. To him there was a way out of every situation, however critical; and the “bold free course” which he took with the natives, together with his medical skill and unwearying goodness, won their loyalty. They recognised him as a great chief, and his whole career is eloquent of the extraordinary devotion which he inspired in them. At the end of May, 1841, he was at Kuruman, with instructions from the Directors of the Society to turn his attention to the North—instructions that absolutely coincided with his own aspiration. It is notable that he formed the very highest opinion of the value of Christian missions from the results that he saw. Let it be remembered that he was always a slow, cautious Scot in all his judgments, with a severely truthful and scientific mind, and his testimony becomes the more valuable. “Everything I witnessed surpassed my hopes,” he writes home; “if this is a fair sample the statements of the missionaries as to their success are far within the mark.” He is full of the praises of the Christian Hottentots, who are “far superior in attainments to what I had expected;” their worship reminded him of the old covenanters. It was thus, then, that with his zeal for his mission of evangelism greatly stimulated, he started north to the country of the Bakwains.
A short circuit sufficed to reveal the problem, and he returned to Kuruman to think out the best plan of campaign. The first step was a characteristic one. It was to isolate himself absolutely from all European society and live among the natives, so as to learn their language and study their habits and their laws. For six months he rigorously pursued his plan, and found his reward in the new appreciation he gained of the native character and mode of thinking, and the extent to which he conquered