A Letter to the Right Hon. Lord Bexley: containing a statement to the committee of the British and Foreign Bible Society, as to the relations of that institution, with France, the valleys of Piedmont, Switzerland and Germany

In Short

This document is a formal, impassioned report sent by a rector to the leadership of the British and Foreign Bible Society in 1827. Following an eight-month journey through France, Switzerland, Italy, and Germany, the author assesses how the society’s Bibles are received and evaluates the integrity of the local agents distributing them. Written during a period of intense controversy regarding the inclusion of Apocryphal books in published editions, the work stands as a historical window into the zeal, administrative hurdles, and theological tensions of early 19th-century international evangelism.

The Story

The narrative begins with an administrative duty: the author, having been entrusted with Bibles to distribute during his travels, returns to London to account for his stewardship. His report, requested by Lord Bexley, quickly expands beyond a simple inventory of books into a comprehensive survey of the religious landscape on the continent. The author argues that the Bible Society has become a vital "rallying point" for pious individuals across diverse nations, providing both a noble purpose for the benevolent and a necessary structure for religious union among Protestants.

As the author details his travels through France, he expresses great optimism. He recounts scenes of children memorizing hundreds of verses and describes how the circulation of the word of God has helped revitalize decaying churches. He explicitly addresses the controversy surrounding the "Apocryphal books"—texts the London Committee recently decided to exclude from their publications. While acknowledging that many continental churches initially preferred the traditional editions, he insists that the move toward "canonical" purity is a necessary correction that will eventually be embraced by thoughtful Christians.

The journey continues into the valleys of Piedmont and the cities of Switzerland. In Geneva and the Canton de Vaud, he counters rumors of local corruption, defending the dedication of the local committees despite their complex relationships with their own governments. He highlights the "remarkably improved" state of piety in these regions, attributing this growth in part to the massive influx of scriptures provided by his society.

The focus then shifts to Germany, the heart of the controversy. Here, the author confronts the "Neological" movement—a theological school he considers heterodox—that had gained influence in universities. He admits that many Bible Society agents in Germany operate within these circles, but he challenges the critics who label all such men as "infidels." He argues that the society has successfully used even those of wavering faith to distribute the scriptures, effectively placing an "antidote" near the "bane." He provides a striking extract from a German newspaper to show that enemies of evangelical religion view the Bible Society with hostility, which he takes as proof of its true effectiveness.

The report concludes with a fervent plea for continued support. He urges the Committee to maintain an "enlarged benevolence" toward their continental brothers, refusing to let the Apocryphal debate wither their spirit of Christian unity. He ends by reaffirming his conviction that the society is a "favoured instrument in the hands of Divine Providence," destined to bring light to a suffering world, and calls upon his readers to persevere in their mission with confidence and love.

How It Unfolds

The mandate established After returning from an eight-month European tour, the author presents his findings to the Committee to account for the Bibles he distributed. He sets the stage by explaining that his observations are meant to address public charges of mismanagement and heresy leveled against the society.

The French experience The author describes a thriving network of auxiliaries in France, noting that even in solitary villages, the distribution of scripture has invigorated local education and spiritual life. He takes time to defend Professor Kieffer, the Parisian agent, against accusations of incompetence and doctrinal error.

Switzerland’s struggle for purity He moves to the complexities of the Swiss Bible Societies, particularly in Geneva and Lausanne, where he defends the leaders against claims of indifference. He argues that despite government interference and internal disagreements over the Apocrypha, these societies remain vital centers of biblical inquiry.

The German theological clash The report delves into the German context, where the author acknowledges the prevalence of "Neology" in universities but defends the practical necessity of working with existing institutions. He uses a hostile editorial from a German church newspaper to demonstrate that the Bible Society is clearly seen as a force for orthodoxy by its opponents.

A final exhortation The author concludes by summarizing the immense good achieved by the institution. He makes a final, moving appeal to his colleagues to prioritize their "spirit of love and generosity" over the narrow technicalities of the ongoing Apocryphal debate.

The People

The author, Francis Cunningham, acts as the humble, observant, and determined voice of the institution. He wants to reassure the London Committee that their efforts are bearing fruit, despite the accusations of "infidelity" swirling around their continental partners. He stands as a bridge between the rigid, reform-minded leadership in England and the more traditional, politically constrained local agents abroad.

Professor Kieffer, the agent in Paris, is portrayed as a man of exceptional business acumen and vigor. He faces intense scrutiny for his views on the Apocrypha, but Cunningham defends him as a man of undeniable orthodoxy and operational excellence.

Leander Van Ess represents the ideal missionary for Cunningham. A German Catholic deeply committed to his work, Van Ess manages to maintain his own ecclesiastical traditions while working harmoniously with the Protestant-led society. He is described as a man of "holy devotedness," rising at four in the morning to labor, a figure who earns the respect of kings and the destitute alike.

Dr. Steinkopff, the former secretary, is the moral anchor of the report. Cunningham frames his reputation as the primary reason for the society’s success on the continent. His character, marked by humility and unwavering commitment, serves as a standard against which all other agents are measured.

These men represent the tension at the heart of the book: the struggle to maintain strict ideological boundaries while fostering a practical, global mission that requires cooperation with those who do not always share the exact same theological map.

In Its Own Voice

The Author can only hope this document may be a means of forwarding the interests of the Bible Society—an Institution, which, in his mind, whatever may be the evil resulting from the circulation of the apocryphal books, has sown the seed of more important benefits to mankind than even the Reformation itself.

The author establishes the high stakes and the immense value he places on the society’s mission in the preface.

It is difficult to say to what an extent the society has enlarged the efficiency, and strengthened the union of the religious body amongst the Protestants.

Reflecting on his time in France, the author highlights the society's role as a unifying force across various denominations.

It is my deliberate conviction, that the Bible Society has been in Germany the instrument of the greatest good; and, if some of the heads of this institution have not profited by it as they ought, the poor at least, in many considerable districts, have been gainers to an extent of which those are little aware who have not carefully investigated the subject.

The author concludes his defense of the German operations by focusing on the tangible impact the scriptures have had on the common people.

What It's Really About

At its core, this book is an argument for the primacy of the "greater good" over institutional purity. It addresses the fundamental question of whether it is better to maintain an uncompromised ideological standard or to engage with flawed, imperfect, or even heterodox structures to achieve a massive humanitarian objective. Cunningham grapples with the tension between "truth" and "expediency," arguing that the circulation of the word of God is a transformative act that transcends the failings of the men who distribute it. It is a defense of pragmatism in the service of a higher spiritual mandate, asserting that the act of providing the Bible to the "perishing and suffering" outweighs the risks of association with diverse, often controversial, local partners.

Why Read It Today

Readers interested in the history of religious movements, mission work, or the evolution of 19th-century European thought will find this a fascinating, if sometimes dense, primary source. It captures the specific, heightened anxiety of a post-Reformation society attempting to navigate a modernizing, interconnected world. The prose is warm and conversational, yet it retains the formal, earnest tone of a Victorian religious manifesto.

It is helpful to be prepared for the book's period-specific language and its singular focus on the "Apocrypha controversy," a theological debate that feels distant to modern ears. However, the author’s vivid descriptions of his travels—the village children reciting verses, the midnight labors of agents, and the political pressures placed on religious meetings—bring the era to life. You will walk away with a clear understanding of the bureaucratic and personal struggles involved in building an international organization during an age of transition. It is not a light read, but for those who enjoy observing how individuals like Francis Cunningham navigated the complexities of international cooperation and ideological conflict, it is a rewarding and illuminating experience. The work stays with you as a testament to the power of conviction and the messy, human reality behind great institutional movements.